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UNITED STAXES OF AMERICA. 



THE CHURCH SCHOOL 



AND 



The Sunday-School 



NORMAL GUIDE 



BY JOHN HTilNCENT 







NEW YORK: HUNT &- EATON 

CINCINNA TI: CRANSTON &- STO WE 

1889 




Copyright, 1889, by 
HUMT & EATON, 

NbW VOKK. 



PREFACE. 



In this volume I preserve some of my earlier Sunday- 
school work, published in various forms and at different 
times, beginning with 1855. In 1872 and in 1880 two 
volumes, entitled respectively The Church School a7id its 
Officers and TJie Sunday-School Normal Guide, were issued. 
These contain much that was then comparatively new in 
the theory and management of the Sunday-school, and I 
deem it proper to put it into this permanent and final 
form. Some revised schemes for normal and biblical 
work are added in the pages devoted to " The Palestine 
Class." 

There may be a few Sunday-school workers, old and 

new, who will find benefit and pleasure in looking over 

these discussions of an educational movement as old as 

the Church itself, and sure in some form or other to last 

while the Church lasts. 

John H. Vincent. 
Buffalo, N. Y., June i, 1889. 



TO THE MEMORY 



FATHER AND MOTHER 



THIS I.ITTLE VOLUME 



IS DEDICAXED. 



PREFACE 



1. It is difficult to overestimate the importance of the 
Sunday-scliool teacher's call. He comes before his pupil 
in the parent's place, with the preacher's theme — to do 
a parent's and a pastor's work. 

2. First of all, the Sunday-school teacher needs per- 
sonal piety. No one can teach the Gospel of the Son of 
God without some experience of his grace. Can the 
blind teach painting ? Can the deaf teach music ? We 
remember who asked the question, and to whom: "Art 
thou a master of Israel, and knowest not these things .>" 

3. But with grace the teacher needs knowledge. His 
success depends largely upon his personal relations with 
Jesus. But much also depends upon his fondness for, 
and familiarity with, the word of God, and the eagerness 
and aptness with which he comes to teach it. The 
divine grace reaches the heart through the divine truth. 
Man is "born again," and "sanctified," by the word of 
God. The teacher must himself have the knowledge of 
the truth to be taught. 



6 Preface. 

4. He should understand the principles involved in 
the work of teaching. God's grace operating upon char- 
acter through truth communicated to the intellect does 
not ignore the laws of intellectual action. When God 
called his ministers he prepared them hy fire — a symbol 
of force. The fire of Pentecost was a tongue of fire — a 
symbol of speech. It rested upon the heads of the 
apostles, thus by a flaming sign indicating the true power 
of the gospel ministry — man's intellect, enlightened and 
vivified by the divine wisdom and love. 

Plain men, indeed, were the fishermen of Galilee who 
first taught the Gospel, but they were not uneducated 
men. They may not have been familiar with the subtle- 
ties of Greek philosophy, nor were they ranked as schol- 
ars in the then approved Jewish schools. But they were 
men of native strength, taught in the Hebrew Scriptures. 
They enjoyed intimate fellowship with the wisest of 
teachers for three years. They were earnest men ; and 
then, there came upon them a supernatural baptism. 
This gave them power over the dogmatists of Judea, the 
false philosophers of Greece, and the masses of the 
people, both Jews and Greeks. 

5, The standard of secular education in this country 
is so high, and the appliances employed so perfect, that 
the Sabbath- school must elevate its standard if it would 



Preface. 7 

maintain its power. Children measure tlieir teachers in 
these clays. Many of them are able to do it. No sin- 
cerity of character or earnestness of effort can compen- 
sate for a poorly prepared lesson, or for habitual incom- 
petency on the part of a Sunday-school teacher. It is a 
lamentable hinderance to one's success in this field to 
have his scholars contrasting his matter and style of 
teaching with those of ordinary teachers in the public 
schools, or detecting the sophisms or superficial evasions 
of his explanations. It is not only that the teacher suf- 
fers in the estimation of his scholars, but the system of 
truth he represents also suffers loss. 

6. All truth is divine. We may regard the teachers of 
natural science and mathematics in our public schools 
and academies as so many embassadors of God to the 
soul of the child. In the Sunday-school we have charge 
of another department of divine teaching. Ours is the 
ethical and spiritual, and we deal with intellect. We 
seek to exalt and sanctify it — to connect it with a " pure 
conscience" and a redeemed heart, that it may become 
the throne of a " faith unfeigned." The secular teachers 
tell the little ones of God in nature ; we, of God in grace. 
They conduct them through the outer courts of the cos- 
mos ; we lead them beyond the vail, into the innermost 
sanctuary, where God's voice is heard, and where man 



8 Preface. 

may commune face to face with him. We must, there- 
fore, be "apt to teach." We are to show ourselves 
"approved " — "workmen that need not to be ashamed, 
rightly dividing the word of truth." Wisely did the 
apostle suggest to Timothy, " Give attendance to read- 
ing ... to doctrine." 

All these considerations impel us to offer our plea in 
behalf of a more thorough preparation on the part of 
Sunday-school teachers for their work. And to this end 
has the Chautauqua Assembly Union been established, 

John H. Vincent. 



CONTENTS. 



OHAPTRR PAOC 

I. Christ and the Word ii 

II. The Divine Methods 23 

III. The Two Schools 36 

IV. The School Method Demanded 51 

V. The Earlier Ages 65 

VI. The Pastor 99 

VII. The Children and the Church. 137 

VIII. The Superintendent 149 

IX. Other Officers 157 

X. The Older Scholars 169 

XL Collateral Aids i8i 

XII. The Great Needs 189 

Appendix 394 



I,et the WORD of Christ dwell in you richly ; in all wis- 
dom teaching and admonishing one another; in psalms and 
hymns and spiritual songs, singing with grace in your heta ts 
to the Lord. — St. Paul. 

Blessed are the undefiled in the way. 

Who walk in the law of the Lord. 

I will meditate in thy precepts. 

And have respect unto thy ways. 

I will delight myself in thy statutes : 

I will not forget thy word. 

Thy statutes have been my songs 

In the house of my pilgrimage. 

Thy word is a lamp unto my feet, 

And a light unto my path. 

Is not my word like as a fire ? saith the Lord ; 

And like a hammer that breaketh the rock in pieces ? 

And when they shall say unto you, 

Seek unto them that have familiar spirits, 

And unto wizards that peep, and that mutter : 

Should not a people seek unto their God ? 

For the living to the dead ? 

To the law and to the testimony : 

If they speak not according to this word, 

It is because there is no light in them. 



The word epevvdre, which might be translated, " Ye search 
diligently," is very expressive. Homer, in the Iliad, (xviii, 
321,) applies it to a /ion deprived of her whelps, who " scours 
the plains and traces the footsteps of the man." ... It is 
compounded of epew, / see^, and evvij, a 6ed; and is, says 
Chrysostom, "a metaphor taken from those who dig deep 
and search for metals in the bowels of the earth. They look 
for the ded where the metal lies, and break every clod, and 
sif/ and exaxnine the whole in order to discover the ore." — A. 
Clarke. 




THE 



CHURCH SCHOOL AND ITS OFFICERS. 



CHAPTER I. 

CHRIST AND THE WORD. 
Let the word of Christ dwell in you richly. — Col. iii, i6. 

'T^HE Bible is the word of Christ. He is its 
central and all-absorbing theme. To him 
all the history and poetry and prophecy of the 
Old Testament point. The Acts of the Apos- 
tles and the Epistles are as full of his person 
and work as the Evangelists themselves. 

The Bible contains the mind — the thought 
and love — that is in Jesus. Every fundamental 
principle of morals and religion which may 
legitimately be drawn from any portion of the 



12 The Church School. 

Bible as its manifestly intended interpretation, 
finds its center in Christ. There is no contra- 
diction between his character as portrayed by 
the Evangelists and the fairly deducted doc- 
trines drawn from any part of the sacred vol- 
ume. This is a great thing to say about the 
Book. It is an argument qf weight in its favor. 
Think of it ! Sixty-six volumes, written by at 
least forty different persons ; at different periods 
of time — the extremes measuring over two thou- 
sand years ; written in different parts of the 
world ; under different forms of civilization ; 
under different governments ; in different lan- 
guages. Yet from these diverse sources come 
sectilia of a beautiful mosaic, which, when com- 
bined, form a unity the most perfect ; a doc- 
trinal scheme the most profound and philosoph- 
ical ; a picture glowing with poetic beauty, at 
the same time startling and enchanting the soul 
by prophetic visions ; while in all and through 
all there shines forth the image of One who is 
above his fellows, glorious with divinity and 



The Church School. 13 

peerless as the ideal of a redeemed humanity. 
That Book must be divine. 

It is the word of Christ moreover in this 
sense, that it is the medium of his present 
power. Of every author it may be said, " He, 
being dead, yet speaketh." So the blind Homer 
gives light and inspiration to-day. But Jesus 
more, and in a deeper sense than Homer. The 
Iliad and the Bible are alike and unlike. The 
thought of their respective authors is embalmed 
in both. But in the one we have a tomb, full of 
commemorative pictures, the fragrance of the fu- 
nereal incense still lingering on the air, a place 
of beauty and inspiration and sacred memory ; 
but, after all, in the central sarcophagus the author 
lies — dead. But the Bible is no tomb. Its author 
is not dead. Its delights are not those of mem- 
ory and imagination, for the living Christ is in 
his word. Mystically, invisibly, but really, is he 
present there. The Book is his divine body. 
We need not ascend into heaven to bring Christ 
down from above. We need not descend into 



14 The Church School. 

the deep to bring up Christ again from the 
dead. Do we seek him ? Would we see Jesus ? 
Here is the Gospel reply to our search, " The 
word is nigh thee." Rom. x, 8. Lo ! here in 
the Scriptures is this same Jesus whom shep- 
herds and wise men worshiped, whom the mul- 
titudes thronged in the days of his flesh, whom 
soldiers crucified, and Joseph buried, and the 
eternal God raised up from the dead. He is 
here in his own word, a living presence, ready 
to give sight to the blind, hearing to the deaf, 
healing to the leprous, deliverance to the demo- 
niac, life to the dead, and pardon to the guilty — 
the erring Magdalenes, the troubled Marthas, 
the unstable but repentant Peters. Seek ye the 
Lord Christ } Find him in his word. 

The whole gracious work of redemption is 
wrought through the mediumship of this word. 
Life is a probation and a pupilage, in which 
man must be born again and then trained for 
eternity. From the moment of his regeneration 
the processes of spiritual culture should go on. 



The Church School. 15 

This twofold work of quickening and culture is 
effected by the Holy Ghost. But the Holy 
Ghost operates through the truth as revealed in 
the Holy Scriptures. This is the sharp blade 
that penetrates the inmost things of the soul, 
and lays open to self-consciousness the fearful 
condition which requires a gracious interposi- 
tion. " For the word of God is quick, and pow- 
erful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul 
and spirit, and of the joints and marrow, and is 
a discerner of the thoughts and intents of the 
heart." Do we seek converting influence } 
Look not to the '* glory of God " in the heavens, 
nor his "handiwork" in the firmament. Seek 
it not of the sun, though "his going forth is 
from the end of heaven, and his circuit unto the 
ends of it : and there is nothing hid from the 
heat thereof," but turn to the word of God in 
revelation and learn that " the law of the Lord 
is perfect, converting the soul." Do you seek 
spiritual enlightenment } " The entrance of 



.i6 The Church School. 

thy words giveth light." Do you seek regen- 
erating power ? " Of his own will begat he us 
with the word of truth." Man is " born again, 
not of corruptible seed, but of incorruptible, by 
the word of God, which liveth and abideth for- 
ever." 

What blessings in the whole range of spirit- 
ual life and experience do you seek ? Preserva- 
tion from sin ? " Thy word have I hid in mine 
heart, that I might not sin against thee." Sta- 
bility ? " The law of his God is in his heart ; 
none of his steps shall slide." Success in prayer } 
** If ye abide in me and my words abide in you, 
ye shall ask what ye will, and it shall be done 
unto you." Strength of character and victory 
over the enemy of souls } "I have written un- 
to you, young men, because ye are strong, and . 
the word of God abideth in you, and ye have 
overcome the wicked one." Spiritual freedom.^ 
" If ye continue in my word then are ye my dis- 
ciples indeed ; and ye shall know the truth, and 
the truth shall make vou free." Sanctification ? 



The Church School. 17 

•* Sanctify them through thy truth : thy word is 
truth." Do you aspire to the attainment of that 
holy character in which you shall be " partakers 
of the divine nature ? " Then go to the Gospel 
of Christ, in which " are given unto us exceed- 
ing great and precious promises ; that by these 
ye might be partakers of the divine nature, 
having escaped the corruption that is in the 
world through lust." Go through the Book, from 
the bold words of the first verse, "In the be- 
ginning God created the heaven and the earth," 
to the blessed benediction of the last verse, 
" The grace of our Lord Jesus Christ be with 
you all," and learn by a precious experience 
that " All Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness : 
that the man of God may be perfect, thoroughly 
furnished unto all good works." 

Seeing that the word is so important an ele- 
ment m the work of grace, I do not wonder at 

the song of David concerning the man hos*i 

2 



i8 The Church School. 

" delight is in the law of the Lord," and who in 
this law doth " meditate day and night." Verily 
he " shall be like a tree planted by the rivers 
of water, that bringeth forth his fruit in his sea- 
son ; his leaf also shall not wither ; and what- 
soever he doeth shall prosper." I now under- 
stand why he sang : " O how I love thy law ! 
it is my meditation all the day. Thou through 
thy commandments hast made me wiser than 
mine enemies: for they are ever with me. I 
have more understanding than all my teachers : 
for thy testimonies are my meditation. I un- 
derstand more than the ancients, because I keep 
thy precepts. . . . The law of thy mouth is bet- 
ter unto me than thousands of gold and silver. 
. . . How sweet are thy words unto my taste ! 
yea, sweeter than honey to my mouth. . . . My 
soul hath kept thy testimonies ; and I love 
them exceedingly." 

The tradition concerning Jonathan Ben-Uz- 
ziel, one of the pupils of Hillel, is in a spiritual 
sense fulfilled in the devout student of the word. 



The Church School. 19 

It is recorded of him that " when he studied 
the law every bird that flew over his head was 
burned up." So glorious and vivid and intense is 
the light that falls from heaven upon every sin- 
cere disciple of Jesus who sits before the open 
Book to learn of his Master. So also the ancient 
maxim of the Jew is realized in the better 
dispensation of the Gospel : " In whatsoever 
place the law is, there the Shekineh is present 
with it." 

This is the mystery of the Book ; a sealed 
Book to the multitude ; a literary marvel in- 
deed, a reliable history, a volume of poetry and 
ethics and sublime speculations to the candid, 
thoughtful, unilluminated student — but to him 
whose secret heart the Lord hath opened — lo ! 
in the word is the Lord himself! 

If this be the relation of Christ to I: is word 
there is need that the modern Church of Christ 
in its quest of the Master be told where he is 
to be found. O that some apostle would cry 
aloud unto the Churches of the age, as Paul to 



20 The Church School. 

the elders of the Ephesian Church when he 
met them at Miletus : " And now, brethren, I 
commend you to God, and to the word of his 
grace, which is able to build you up, and to give 
you an inheritance among all them which are 
sanctified." 




And these words, which I command thee this day, shall be 
in thine heart : and thou shal^ teach them diligently unto thy 
children, and shalt talk of them when thou sittest in thine 
house, and when thou walkest by the way, and when thou 
liest down, and when thou risest up. And thou shalt bind 
them for a sign upon thine hand, and they shall be as frontlets 
between thine eyes. And thou shalt write them upon the 
posts of thy house, and on thy gates. 

Children, obey your parents in the Lord : for this is right. 
Honor thy father and mother, (which is the first command- 
ment with promise,) that it may be well with thee, and thou 
mayest live long on the earth. 

And, ye fathers, provoke not your children to wrath : but 
bring them up in the nurture and admonition of the Lord. 

And he said unto them. Go ye into all the world, and 
preach the Gospel to every creature. He that believeth and 
is baptized shall be saved ; but he that believeth not shall be 
damned. 

Then they that gladly received his word were baptized : 
and the same day there were added unto them about three 
thousand souls. • And they continued steadfastly in the apos- 
tles' doctrine and fellowship, and in breaking of bread, and in 
prayers. 

These were more noble than those in Thessalonica, in that 
they received the word with all readiness of mind, and searched 
the Scriptures daily, whether those things were so. 

And he began to speak boldly in the synagogue : vihom 
when Aquila and Priscilla had heard, they took him unto 
them, and expounded unto him the way of God more per- 
fectly. 




CHAPTER 11. 

THE DIVINE METHODS. 

•'In all wisdom teaching and admonishing one another."— 
Col. iii, i6. 

^ I ^HERE is a true method observed by the 
God of all grace in his gracious work 
among men. He saves, but not arbitrarily, nor 
in violation of established intellectual and moral 
laws. The truth is the medium of the Holy 
Spirit. Without the accompanying energy of 
the Spirit, the truth itself would be impotent. 
Let us never forget this. Jesus was nothing 
but a man, a Jew, a Nazarene, to multitudes in 
his day. " There went virtue out of him " to 
those who sought him in the right spirit. So 
must we seek not the word alone, but Christ in 
the word. 

When, however, the saving truth is sought 



24 The Church School. 

and applied, no violence is done to either man's 
freedom or the laws of his mental action. Light, 
whether from the sun or the planets, is conveyed 
to the eye through the same medium, and under 
the operation of the same laws. The constitu- 
tion of the soul is not changed by the super- 
natural interventions of redemption. After the 
visitation of grace the eye sees, the ear hears, 
memory goes backward, hope goes forward, and 
all the intellectual powers act just as before. 

The Divine Deliverer and Educator of the 
race has respected man's constitution in deter- 
mining the methods of his redemption. Were 
a street- waif to be taken from the Five Points 
in our city, and taught under the most compe- 
tent instructors of the age, we affirm that not a 
just principle would be recognized, nor a cor- 
rect method adopted in his training, not already 
anticipated and applied in the management of 
the waif Israel taken from the land of Goshen, 
and instructed in the school of God at Mount 
Sinai. The same principles appear again, in a 



The Church School. 25 

higher form, in the methods of the Great 
Teacher. They are also present in his Church 
whenever she is under his direction, for they 
inhere in the very constitution of the human 
mind and of the Christian society. 

In the instruction of a human soul there are 
three important steps to be taken : i, Truth 
must be apprehended by the intellect ; 2, Ac- 
cepted by the affections ; 3, Appropriated — in- 
corporated in the character. This threefold 
work is indispensable. One wanting, the cul- 
ture is incomplete. In the Divine scheme all 
are recognized, and for each an appropriate form 
of Church instrumentalities is arranged. 

We have referred to Israel in Egypt and the 
Wilderness. Let us trace the divine processes 
in the education of this people to illustrate the 
position assumed. Israel was, first of all, re- 
moved from the physical, intellectual, and moral 
bondage of Egypt, just as the child of the Five 
Points would be separated, for his reform and 
education, from his former associations. Israel 



26 The Church School. 

did not go into Canaan by the way of el-Arish 
and Philistia, but by the more circuitous route 
of the Sea, Sinai, and the Jordan. The bond- 
men of Egypt were not at once prepared for 
the Babe of Bethlehem. They dwelt in the 
sphere of the material, and were ignorant of 
spiritual truth. The manifestation of physical 
force was requisite in order to the recognition of 
their Deliverer. God must needs appear as a 
Power, breaking into fragments and trampling 
under foot their old opinions and dominions. 
The new wonder-worker must distance, with 
unmistakable miracle, all competition from the 
old magician. For the cup of blood in the 
sorcerer's hand a river of blood must roll to 
the sea. The new staff-serpent must swallow 
the conjurers' rods, and become a wand in the 
Prophet's grasp again. As the rap of the teach- 
er's hand on the school desk reminds the pupil 
of a present authority, so " the thunderings and 
the lightnings, and the noise of the trumpet, 
and the mountain smoking," caused the people 



The Church School. 27 

tremblingly to await, and then revere, the reve- 
lation. The fixed attention was rewarded. 
Truth was given. It came in every legal and 
ceremonial enactment, in every miraculous in- 
terposition, in every address of God's Prophet. 
In the communication of this new truth to 
Israel, how beautifully we find illustrated the 
now popular method of '' object teaching.'' 
Spiritual truth entered the Hebrew soul through 
the gateways of the senses. The theology of 
the New Testament was embodied in the ar- 
rangements and ceremonies of the Tabernacle. 
The Jewish dispensation was a " school-master" 
to bring the Hebrew race and then humanity 
to Christ. They stretched out over the world 
the forms of their theological thought — cables 
laid through every sea, and in thread-like ex- 
tensions reaching every land. When Christ 
came and the Spirit was poured out, these 
forms became suddenly instinct with evangel- 
ical life. 

Thus we find that for the communication of 



28 The Church School, 

truth to a race, the all-wise God prescribed the 
very methods which wise teachers now employ 
in developing the intellect of a child. 

Jesus did likewise. He laid hold of the vis- 
ible, using similes, parables, and objects, as 
when he placed a child before the disciples to 
teach them humility, or called for a penny and 
made its superscription his text. In the de- 
partment of religious truth the same method is 
still employed. What is the Christian family 
but the object-school of theological truth, in 
which the authority, attributes, and laws of 
God are illustrated, and the child taught, 
through the visible relations and real expe- 
riences of daily life, the invisible and eternal 
verities of the kingdom of God } The Chris- 
tian family is the tabernacle for the communi- 
cation of religious ideas to its children, sejia- 
rated as they there are from the demoralizing 
tendencies of worldly society, and under the 
influences of parental love and authority. Thus 
God provides for the first essential thing in the 



The Church School. 29 

application to man of his grace in redemption — 
the apprehension of truth by the intellect. 

The truth grasped by the intellect must next 
be accepted by the will and affections, for truth 
is never a force in life until the heart is moved 
and molded by it. The pupil in the secular 
school must be excited, by personal interest in 
his work, to self-activity. Israel in the wilder- 
ness learned the same lesson. With every 
revelation of truth God made new requisitions 
upon their love and obedience. By the strong- 
est mandates of authority, by the most terrible 
sanctions of penalty, by the fairest attractions 
of promise, God commended the new truth to 
the heart as well as to the eye and intellect of 
his people. 

As contributing to this result, the people 
were assembled in great multitudes, from time 
to time, to hear the law of God and the appeals 
of his servants. The Scriptures, which the 
services of the tabernacle and the providential 
interpositions of God had made clear to their 



30 The Church School. 

understanding, were publicly read. On every 
such occasion the heart of the people was 
stirred. The blessings and the cursings rang 
out in the valley of Shechem, and the elders, 
officers, and judges, "the women and the little 
ones, and the strangers that were conversant 
among them," listened attentively. The out- 
spoken response of " all the people " elicited at 
that time was a virtual consecration of them- 
selves to God. 

When Joshua addressed all the tribes before 
his death, after his fervent appeal to them to 
" fear the Lord and serve him in sincerity and 
in truth," he bids them make their choice be- 
tween the God of Israel and the gods of the 
Chaldeans and the Amorites. Under the pres- 
sure of this public review of God's dealings 
with them, and this impassioned appeal of the 
venerable leader, the people cry out, " God 
forbid that we should forsake the Lord to serve 
other gods ! " 

How was the heart of the people moved by 



The Church School. 31 

the public services performed in Jerusalem, 
when the corner-stone of the new temple was 
laid in the time of Ezra. And when the people 
gathered themselves together as one man to 
hear Ezra read from the book of the law of 
Moses, it is recorded that " all the people wept 
when they heard the words of the law." 

There was a profound reason in the command 
to " gather the people together, men, and 
women, and children, and thy stranger that is 
within thy gates, that they may hear, and that 
they may learn, and fear the Lord your God ; 
and observe to do all the words of this law." 
Deut. xxxi, 12. The public assembly is favora- 
ble to the development of strong emotion. The 
truth, which may be more distinctly outlined to 
the thought in private, may be more easily im- 
pressed upon the heart in public. To the 
tabernacle system for the conveyance of the 
religious idea, God added the public assembly 
for the awakening of the sensibilities, and the 
persuasion of the people to accept and obey the 



32 The Church School. 

truth. So to-day we have the family tabernacle, 
and then the pulpit. The first and distinctive 
work of the pulpit is to convict the conscience 
and convert the soul. " We persuade men," 
said Paul. " We pray you in Christ's stead, be 
ye reconciled to God." 

Addressing those whose conscious needs re- 
spond to its announcements, the pulpit does 
not so much depend upon processes of argu- 
mentation. It brings available remedies for 
actual distresses, a message of reprieve to 
the condemned, vision to blindness, purity to 
sin. It informs the intellect, quickens the 
conscience, warms the emotions, and impels 
to decision ; not so much starting the in- 
tellectual forces into activity, as bringing the 
will up to the well-established affirmations of 
the judgment. 

The pulpit disseminates the truth rapidly. 
One utterance may reach ten thousand souls at 
the same moment. The invisible bond of sym- 
pathy that unites an audience, renders each 



The Church School. 33 

hearer more accessible and susceptible to the 
truth. The universal silence, the fixed atten- 
tion, the tacit assent of all to the truth declared, 
tend to inspire the speaker. The whole argu- 
ment is in his own hands. No voice can enter 
its protest. Then the dramatic elements of 
countenance, gesture, and intonation, increase 
the effect of every sentence. These are some 
of the natural advantages possessed by the pul- 
pit. And when we recall the Divine promise 
to accompany the truth by the energy of his 
Spirit, we do not wonder at the power of this 
instrumentality. 

To the Jew, lost in the mummeries of a dead 
ritualism — to the Greek, deluded by the charms 
of a merely speculative philosophy — we are not 
surprised that the public proclamation of salva- 
tion through a crucified yew should be " fool- 
ishness ; " but seeing now the beanngs of the 
truth preached, and the effectiveness of the 
method, and having enjoyed the fulfillment of 

the promise, " Lo, I am with you," we acknowl- 
3 



34 The Church School. 

edge the preaching of the Gospel to be " the 
power of God." 

After the truth has found a place in the under- 
standing through the early teachings and clear 
illustrations of the Family, and in the affections 
through the appeals and persuasions of the Pul- 
pit, the convert enters the inner courts of the 
Church as a disciple. He has now commenced 
a life of study, struggle, and service. He is a 
sort of soldier-student. It is his duty to build 
up the temple of God within him. And he 
must build as they did in Nehemiah's day, when 
"every one with one of his hands wrought in 
the work, and with the other hand held a 
weapon." Here begins the School of Christ. 
Having made "disciples," the Church must in- 
struct them. An eminent commentator, in his 
notes upon Acts xiv, 22, says : "The word dis- 
ciple signifies literally a scholar. The Church 
of Christ was a school, in which Christ him- 
self was chief master, and his Apostles subor- 
dinate teachers. All the converts were disciples 



The Church School. 35 

or scholars who came to this school to be in* 
structed in the knowledge of themselves and of 
their God ; of their duty to him, to the Church, 
to society, and to themselves. After having 
been initiated in the principles of the heavenly 
doctrine, they needed line upon line, and pre- 
cept upon precept, in order that they might be 
confirmed and established in the truth." * 

* The wording of the Master's commission (Matthew xxviii, 
19, 20) deserves our consideration : *' Go ye therefore and 
teach {[j.ai&j]TEvaa7e, that is, disciple, or make disciples of) all 
nations, baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost, teaching {(hddaKovTec, that is, 
instructing) them to observe all things whatsoever I have com- 
manded you." ** This teaching is nothing less than the build- 
ing up of the whole man in the obedience of Christ. In these 
words, inasmuch as the then living disciples could not teach 
all nations, does the Lord found the office of preachers in his 
Church — with all that belongs to it — the duties of the minis- 
ter, the school-teacher, the Scripture-reader. This 'teach- 
ing' is not merely the Krjpvyiia of the Gospel, not mere 
proclamation of the good news, but the whole catechet- 
ical office of the Church upon and in the baptized." — 
Alford. 

When through baptism the believer had become a member 
of the community of the saints, then, as such, he participated 



36 The Church School. 

Thus, for the threefold work committed to 
her, we find the Church assuming a threefold 
form: 

1. To present the truth illustratively and 
clearly to the understanding, we have the 
Family. 

2. To secure a personal allegiance, we have 
the Pulpit. 

3. To mold and perfect character, after the 
standard and by the operation of the truth, we 
have the School. 

in the progressive courses of instruction which prevailed in 
the Church." — Olshausen. 

The teaching is a continuous process — a thorough indoc- 
trination in the Christian truth, and the building up of the 
whole man into the full manhood of Christ, the author and 
finisher of our faith. — Dr. Schaff. 




Instead, therefore, of regarding the present position of the 
Sunday school aS a false and anomalous one, we see in it the 
agency of a divine hand. We recognize it as an instrument of 
the Church, acting in the twofold capacity of a conservative 
and aggressive power ; or, in the first, as auxiliary to the 
pastoral function ; in the second, as auxiliary to the missioiidiy 
function. We consider it in these aspects, not as a mere 
accident in the Church's history ; not as a merely temporary 
expedient, to be used for the accomplishment of certain ends, 
and then to be laid aside ; but as an essential part of the 
existing life and activity of the Church. The Sunday school 
system is not a mere tool in the hands of the Church; but a 
limb, that can never, hereafter, be lopped off without maiming 
her. — John M'Clintock, D.D., LL.D. 

The second great function of the Church, as defined by our 
Lord in his commission, is to organize those who have been 
converted and become believers in him into congregations or 
Churches ; that is, by making disciples, pupils, learners, or 
students of them ; or, in other words, by the solemn badge of 
baptism associating together as many as can conveniently 
meet in one place and unite in common services, as scholars 
in Christ's school. Baptism is the appointed form of initia- 
tion into this school, and is analogous to the ticket of 
matriculation in our schools of learning. Into this school 
every convert, young and old, are to be introduced as schol- 
ars, so that, to be a member of a Church, in the language of 
Christ's commission, is to be a pupil or scholar in one of 
Christ's Churches. Every Church is, therefore, according to 
Christ's commission, a school. And as both the preaching 
and teaching services of the Church are to be conducted on 
the Lord's day, (which is commonly called Sunday or Sab- 
bath,) a Sunday or Sabbath school is required by Christ's 
commission as essential to a Christian Church. — Thomas 
Smyth. D.D. 



CHAPTER III. 

THE TWO SCHOOLS. 

*' Thy stranger that is withm thy gates." — Exod. xx, io. 

" Building up yourselves on your most holy faith." — Jude 20. 

'' I ^HE theory underlying a moral instrument- 
ality has more to do with its efficiency 
than might at first be supposed. The prestige 
of ecclesiastical recognition, and much more of 
Divine authority, gives great advantage to any 
method of Christian effort. The fact that it 
has a philosophical fitness at once ennobles it in 
the esteem of men who judge of a method by 
its antecedent principles, and accept what is 
logically true, even without reference to its effi- 
ciency in practice. 

If we can show that the Church school has 
its place in the system of divine methods, a vir- 
tual divine authority, a rational basis, and the 



40 The Church School. 

indorsement of early example, we may enlist 
valuable talent in its support, and, on the other 
hand, guard with greater certainty against the 
lamentable neglect of other means of grace 
which a one-sided view of the Sunday school 
has occasioned. 

If the institution is regarded as a substitute 
for the Christian family, we need not be sur- 
prised if parents accept its service, and neglect 
responsibilities at home from which nothing can 
justly relieve them. If we make it a substitute 
for the pulpit, we may expect its members to 
neglect the ministry of the word, and thus 
foster the unpleasant antagonisms between 
" Church and Sunday school," between " Pastor 
and Superintendent," over which so many faith- 
ful hearts have already mourned. If it is for 
children only, since children in these days so 
soon pass into maturity, becoming adults ten 
years earlier than was the wont a century ago, 
we need not be surprised if our youth, as soon 
as parental restraint is relaxed, drop out of the 



The Church School. 41 

school, and, not having been trained to attend 
"public service," find it convenient to neglect 
that also. If only for children, since it is com- 
monly supposed that labor in their behalf re- 
quires " peculiar gifts," and these not always in 
highest repute among the " theologians," we 
need not be surprised that large numbers of 
ministers look down with a lofty condescension 
upon the institution, patronizingly commend it, 
and then neglect it. 

But before the Church school claims our 
notice we must look to another form of evan- 
gelical labor, now and for the past century 
known as the " Sunday school." 

The pious Jew, in obedience to God's com- 
mand, taught the traditions and explained the 
symbols and ceremonies of the Jewish faith to 
the " strangers " as well as to the sons of his 
household. The truth of God was committed 
to Israel almost exclusively for a time, that 
Israel might afterward proclaim it to all nations. 
This temporary limitation was in order to the 



42 The Church School. 

wider extension of God's kin^'dom. For cen- 
turies the darkness of the Gentile world felt no 
ray from the fire God was kindling upon Jewish 
altars. These were centuries of preparation. 
At last the flames blazed up, and the darkest 
darkness of Gentile heathendom was lighted 
by the divine truth. The Gospel was in the 
tabernacle and the temple long before Parthians 
and Medes, Elamites, Grecians, and Romans 
heard of it. But, true to its divine missionary 
impulse, even while under limitations it sought 
out and blessed the Gentiles within its reach. 
It could not yet go back to Egypt, but it could 
care for the Egyptians who followed with Israel 
the pillar of cloud and of fire. The " mixed 
multitudes," " the strangers " of the camp, were 
made partakers of the blessed privileges vouch- 
safed to Israel. To this home missionary ele- 
ment in the Jewish system we call attention. 

The " strangers " there were in a minority. 
The Jewish homes absorbed and trained them. 
Times have changed. The old limitations have 



The Church School. 43 

been removed. The world is now our parish. 
The perishing miUions are within our reach ; 
but the Christian home may no longer absorb 
and educate the unchristian element of society. 
We could not by any possibility bring a thou- 
sandth part of the accessible *' strangers " to 
our family altars. They are at, but not within, 
our gates. They will not come to the sanctuary. 
Our pastors cannot reach them. 

Shall these "strangers," provided for under 
the Jewish, be neglected under the Christian, 
dispensation } But what shall we do } Behold in 
the modern mission school a divine provision for 
the new necessity. Coming forth from the fire- 
sides where it has, like the ark of God, abode 
for centuries, it proposes to do for the " stran- 
gers " to-day, under new circumstances, and by 
different methods, what it formerly did within 
the Hebrew home. The God who established 
it there has led it forth for a larger work. It is 
a Christian home outside of home. It teaches 
children who never received religious counsel 



44 The Church School. 

from father or mother the value of the word 
of God and of prayer to God. It gives them 
teachers who watch over their souls with 
mother-like tenderness. It secures for them 
what is equivalent to pastoral oversight. It 
brings them to the Church and the Cross. It 
puts sacred songs upon lips that have been 
accustomed to curses. It raises up from the 
heathen masses around us material out of 
which are made consistent Christians, good 
citizens, philanthropists, teachers, presidents 
and professors of colleges, preachers and mis- 
sionaries. The mission Sunday school is thus 
a substitute for the family, the pulpit, and the 
pastorate. It does for the "stranger" what 
the parent should do for the family. 

How blessed the mission, and how abundant 
the successes of this comparatively modern expe- 
dient for saving and instructing " the stranger 
within our gates ! " It is John the Baptist 
pointing the untaught multitudes to the " Lamb 
of God." It is the true god-mother of the 



The Church School. 45 

Church, folding to her bosom the orphaned 
ones, and giving them up in holy consecration 
to God. 

But our Church school is quite another insti- 
tution. It is composed largely of the children 
of Church members. It is not intended to be a 
substitute for the family, the pulpit, the pastor- 
ate, or the secular school. Nor is it designed 
to be exclusively a children's institution. 

What, then, is the Church school ? It is that 
department of the Church of Christ in which 
the children, youth, and adults, of the Church 
and community are thoroughly trained in Chris- 
tian knowledge. Christian experience, and Chris- 
tian work. It co-operates with the family and 
the pulpit. It depends upon the ministry of 
the Holy Ghost. It takes for its text-book the 
Holy Scriptures. It is the training department 
of the Church. It is not merely for conversion. 
If that work has been neglected in any case, 
then conversio.n is the first thing to be sought. 
But the main thing in the Church school is the 



46 The Church School. 

development, training, and growth of the disci- 
ples, old and young. It is not merely a biblical 
school for intellectual furnishing in divine truth. 
It is for spiritual edificatioit. It is not merely 
for children, but for Christians of all ages. As 
preaching and the accompanying services of 
the sanctuary are for children as well as adults, 
the school is for adults as well as children. 
Here the instructions of the family, the secular 
school, and the pulpit are supplemented by class 
recitation, discussion, and conversation. Here 
take place the activity, the attrition of brain 
and heart, by which truth is made clearer to the 
understanding, and gains a firm hold upon the 
affections. And this is indispensable to the 
highest form of Christian life. 

The pulpit persuades. It also fosters the 
divine life by the frequent reiteration of 
the prominent doctrines of Scripture by 
its expositions, arguments, and illustrations. 
But the Church has something to do beyond 
the persuasion and lecture-teaching of the pul- 



The Church School. 47 

pit. This additional work has been admirably- 
stated by the Rev. Augustus William Hare, of 
England, one of the authors of " Guesses at 
Truth." In a sermon on " Grace and peace be 
multiplied unto you through the knowledge of 
God and of Jesus our Lord," he says, " Oui 
forefathers carried on the education of the poor 
by frequent and diligent catechising ; that is, 
by questioning them over and over about the 
great truths and facts and doctrines of Chris- 
tianity. But now that preaching is looked upon 
as the great thing in every Church, this cate- 
chising or questioning has in many places fallen 
into disuse. To profit by a sermon a man 
must attend to it ; he must hear it thoroughly ; 
he must understand it ; he must think it over 
with himself when he gets home. How few in 
any congregation will go to all this trouble ! 
You come, and sit, and hear, and I hope are 
able in some degree to follow the meaning of 
what I say to you from the pulpit ; yet how far 
is this from the understanding and the knowl- 



48 The Church School. 

edge by which grace and peace are to be multi- 
plied ! But when a person is catechised, when 
he is asked questions, and called on to answer 
them, he must think ; he must brace up his 
mind ; unless he is determined not to learn, he 
can scarce help being taught something. And 
those who want to learn, those who feel a wish 
to improve, and to grow in a knowledge of their 
Lord and Master, what progress must they 
make under such instruction ! When I speak 
thus of catechising, do not think I mean to 
decry preaching. Both are useful in their turns. 
Unless the mind be prepared by catechising, 
preaching loses half its use." 




For when for the time ye ought to be teachers, ye have 
need that one teach you again which be the first principles of 
the oracles of God ; and are become such as have need of 
milk, and not of strong meat. For every one that useth milk 
is unskillful in the word of righteousness : for he is a babe. 
But strong -meat belongeth to them that are of full age, even 
those who by reason of use have their senses exercised to 
discern both good and evil. 

Hebrews v, 12, affordeth us many observations suitable to 
our present busines. As, i. That God's oracles must be 
man's lessons ; 2. Ministers must teach these, and people 
must learn them ; 3. The oracles of God have some principles 
or fundamentals that all must know that will be saved ; 
4. These principles must be first learned ; 5. It may be well 
expected that pe&ple thrive in knowledge according to the 
means of teaching which they possess — and if they do not, it 
is their sin ; 6. If any have lived long in the Church under the 
means of knowledge and yet be ignorant of these first principles, 
they have need to be taught them yet, how old soever they 
may be. — Baxter. 




CHAPTER IV. 

THE SCHOOL METHOD DEMANDED. 

Sitting in the midst of the doctors, both hearing them, and 
asking them questions. — LUKE ii, 46. 

nr^HE Church school is a necessity of Chris- 
tian life. Growth in grace is connected 
with, and is in some measure dependent upon, 
growth in knowledge. Growth in knowledge is 
attained by the observance of intellectual laws. 
These laws are not abrogated by the Gospel, 
but remain in force so long as man is a thinking 
being. 

In the acquisition of knowledge and in the 
development of mental power there must be 
more than simple reception and acceptation of 
statements by another. Telling a thing to a pupil 
comes far short of teaching. Simple hearing of 
the thing told, so as to know it, comes far short 



52 The Church School. 

of true study. There must be effort on the part 
of the pupil. He must think. The teacher must 
provoke his thought, must set him at work in 
a way that will cause him to think after the 
teacher has withdrawn from his presence. 

This necessity of thinking and of growth 
imposes upon the teacher and the pupil the 
necessity of question and answer — the echoing 
back from one to another — the purposed 
" putting " of a subject to a student that 
compels him to add a thought or make and 
report a discovery of his own concerning that 
subject. 

We may call the method of teaching what 
we please — " discussion," '* disputation," " con- 
versation," " question and answer," " interlocu- 
tory discourse," or " catechization " — but the 
thing itself we must have in order to the 
attainment of Christian knowledge. It is a 
method which obtains universally in the secular 
department of education. There can be no 
thorough teaching without it. 



The Church School. 53 

Preaching is in many places the only method 
of religious training — the only form of the 
Church school which is employed. The lam- 
entable consequences are apparent in the 
superficiality of the people in Bible knowl- 
edge. We may report of too many Christians 
of our day what the pious Baxter wrote con- 
cerning those who attended upon his ministry, 
and yet neglected the catechetical methods 
which he so strenuously advocated. He says : 
" I am daily forced to admit how lamentably 
ignorant many of our people are that have 
seemed diligent hearers of me these ten or 
twelve years, while I spoke as plainly as I was 
able to speak. Some know not that each 
person in the Trinity is God ; nor that Christ 
is God and man ; nor that he took his human 
nature into heaven ; nor many the like neces- 
sary principles of our faith. Yea, some that 
come constantly to private meetings are found 
grossly ignorant ; whereas in one hour's famil- 
iar instruction of them in private they seem to 



54 The Church School. 

understand more, and better entertain it, than 
in all their lives before." 

No one in the history of the Christian Church 
has pleaded with abler argument or intenser 
zeal than Richard Baxter for the revival of the 
original, apostolic and Christly system of cate- 
chisation, in order to thorough religious train- 
ing. Two hundred years ago he uttered appeals 
in this behalf which may well be repeated in the 
ears of the saints to-dav. We make an extract 
from the preface to his " Reformed Pastor," 
written in 1656, in which he addresses the 
ministers of his county, who, having been 
" awakened to a sense of their duty in the work 
of catechising and private instruction of all in 
their parishes," had convened at Worcester to 
" humble themselves before the Lord for their 
long neglect of so great and necessary a duty,'* 
and to engage " in earnest prayer to God for 
the pardon of their neglect, and for his special 
assistance in the work that they had under- 
taken, and for the success of it with the people 



The Church School. 55 

whom they were engaged to instruct." He 
says : " I bless the Lord that I have lived to 
see such a day as this, and to be present at so 
solemn an engagement of so many servants of 
Christ to such a work. I bless the Lord that 
hath honored you of this county to be the 
beginners and awakeners of the nation here- 
unto. It is not a controverted business, where 
the exasperated minds of divided men might 
pick quarrels with us, or malice itself be able to 
invent a national reproach ; nor is it a new 
invention, where envy might charge you as 
innovators, or proud boasters, of any new dis- 
coveries of your own ; or scorn to follow in it 
because you have led the way. No ; it is a 
well-known duty. It is but the more diligent 
and effectual management of the ministerial 
work, and the teaching of our principles, and 
the feeding of babes with milk. You lead in- 
deed, but not in invention of novelty, but the 
restoration of the ancient ministerial work, and 
the self-denying attempt of a duty that few or 



$6 The Church School. 

none can contradict. I know that the public 
preaching of the Gospel is the most excellent 
means, because we speak to many at once ; but, 
otherwise, it is usually far more effectual to 
preach it privately to a particular sinner ; for 
the plainest man that is can scarcely speak 
plain enough in public for them to understand ; 
but in private we may much more. In public 
we may not use such homely expressions, or 
repetitions, as their dullness doth require, but 
in private we may. In public our speeches are 
long, and we quite overrun their understand- 
ings and memories, and they are confounded and 
at a loss, and not able to follow us, and one 
thing drives out another, so that they know not 
what we said ; but in private we can take our 
work gradatim^ and take our hearers with us as 
we go ; and by questions and their answers can 
see how far they go with us, and what we have 
next to do. In public^ by length and speaking 
alone, we lose their attention ; but when they 
are interlocutors, we can easily cause them to 



The Church School. 57 

attend. Besides that, we can, as we above said, 
better answer the objections, and engage them 
by promises before we leave them, which in 
pubHc we cannot do. I conclude, therefore, 
that public preaching will not be sufficient ; for 
though it may be an effectual means to convert 
many, yet not so many as experience and God's 
appointment of further means may assure us. 
You may long study and preach to little pur- 
pose if you neglect this duty." 

The question is not between preaching 
and catechisation, as to which is the divine 
ordinance. We accept and plead for both as 
necessary methods of winning, and then of 
training, souls for Christ. As good Thomas 
Fuller, in 1661, said of the " Faithful Minister," 
" He doth not clash God's ordinaiices together about 
precedence — not making odious comparisons be- 
twixt prayer and preaching, preaching and cate- 
chising, public prayer and private, premeditate 
and extempore. When, at the taking of New- 
Carthage, in Spain, two soldiers contended 



58 The Church School. 

about the mural crown, due to him who first 
climbed the walls, so that the whole army was 
thereupon in danger of division, Scipio, the gen- 
eral, said he knew that they both got up the 
wall together, and so gave the scaling crown to 
them both. Thus our minister compounds all 
controversies betwixt God's ordinances by prais- 
ing them all, practicing them all, and thanking 
God for them all." 

Referring to catechising, George Herbert in 
the " Country Parson " says : " This practice 
exceeds even sermons in teaching ; but there 
are two things in sermons, the one informing, 
the other inflaming ; as sermons come short of 
questions in the one, so they far exceed them in 
the other." " Although we know," says Trapp, 
" that which we ask of others as well as they do, 
yet good speeches will draw us to know it better 
by giving occasion to speak more of it, where- 
with the Spirit works more effectually and 
imprints it deeper, so that it shall be a more 
rooted knowledge than before." 



The Church School. 59 

Says Matthew Henry : " We sharpen ourselves 
by quickening others, and improve our knowl- 
edge by communicating it for their edification." 

"The catechetical mode," says Bridges in 
his " Christian Ministry," " is decidedly the 
most effective to maintain attention, elicit intel- 
ligence, convey information, and, most of all, to 
apply the instructions to the heart." 

The biographer of Archbishop Usher says : 
" He found catechising an excellent way to build 
up souls in the most holy faith ; and that none 
were more sound and serious Christians than 
those who were well instructed in these funda- 
mental principles. This was the way Reforma- 
tion was advanced in Europe, and Christianity 
in the primitive days ; and this will be found 
the principal way to keep them alive, to main- 
tain their vigor and flourish. The first Refor- 
mers from the Popish defection labored abun- 
dantly in this, and saw and rejoiced in the great 
success thereof. It is affirmed by Egesippus in 
his Ecclesiastical History, " That by virtue of 



6o The Church School. 

catechising there were few nations in the 
world (I think he says none) but what had re- 
ceived an alteration in their heathenish religion 
within forty years after the Passion of Christ 
And I have read it as an usual complaint of 
some Jesuits, that they found there was but 
little hope of bringing back to the Romish 
Church, or of unsettling or discomposing, such 
Reformed Churches as were constant and seri- 
ous in the use of catechising." 

The necessity of the school method thus ac- 
knowledged, we are not surprised to find Bax- 
ter, Usher, and other divines of a former evan- 
gelical and fervent age, recommending measures 
of training, in substance the very same as those 
that we now enjoy. The form of the service is 
the outgrowth of the thought and life and genius 
of the Gospel. Sabbath, or properly Church, 
schools are necessities of a vigorous religious 
condition. Hear Baxter counsel the pastors of 
his time concerning the advices to be given 
heads of families : 



The Church School. 6i 

" Direct them how to spend the Lord's day ; 
how to dispatch their worldly businesses, so as 
to prevent incumbrances and distractions ; and 
when they have been at the assembly, how to 
spend their time in their families. The life of 
religion lieth much on this, because poor people 
have no other free considerable time ; and there- 
fore if they lose this they lose all, and will re- 
main ignorant and brutish. Especially persuade 
them to these two things: If they ca7inot repeat 
the sermon^ or otherwise spend the time profitably 
at home, that they take their family with them, 
and go to some godly neighbor that spends it bet- 
ter, that, by joining with them, they may have 
the better help. That the master of the family 
will every Lord's day, at night, cause all his 
family to repeat the Catechism to him, and give 
him some account of what they have learned 
in public that day." 

This, then, is the very necessity of Christianity. 
The Churches of this age in which' the school 
and its distinctive methods prevail are the most 



62 



The Church School. 



vigorous and successful. We have found the 
evangelical forces of the English Reformation 
struggling after the same method. We shall 
find that they obtained in the early ages of the 
Church, in the days of the apostles, and in the 
days of Christ. 




There were four sorts of teachers and teaching of the law 
among the Jews : i. In every city and town there was a school 
where children were taught to read the law; and if there 
were any town where there was not such a school, the men of 
the place stood excommunicate till such a one was erect :d, 
2. There were the public preachers and teachers of the l.iw 
in their synagogues, most commonly the fixed and settled 
ministers and aitgeli ccclesice^ and sometimes learned men that 
came^in occasionally. 3. There were those that had their 
midi-ashoth^ or kept " divinity schools," in which they ex- 
pounded the law to their scholars or disciples, of which there 
is exceeding frequent mention among the Jewish writers, 
especially of the schools of Hillel and Shammai. Such a 
divinity professor was Gamaliel. 4. And, lastly, the whole 
Sanhedrin in its session was as the great school of the nation, 
as well as the great judicatory ; for it set the sense of the law, 
especially in matters practical, and expounded Moses with 
such authority that their gloss and determination was an ipse 
dixit — a positive exposition and rule, that might not be 
questioned or gainsaid. — Lightfoot. 

And Ezra opened the book in the sight of all the people ; 
for he was above all the people ; and when he opened it, all 
the people stood up : and Ezra blessed the Lord, the great 
God. And all the people answered, Amen, Amen, with lift- 
ing up their hands : and they bowed their heads, and wor- 
shiped the Lord with their faces to the ground. Also 
Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, 
Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, 
and the Levites, caused the people to understand the law : 
and the people stood in their place. So they read in the book 
ni the law of God distinctly, and gave the sense, and caused 
them to understand the reading. 



CHAPTER V. 

THE EARLIER AGES. 

Giving all diligence, add to your faith virtue; and to 
nrtue, knowledge. — 2 Peter i, 5. 

T F the principles we have announced be cor- 
'^ rect, we may expect to find in the primitive 
Church ■ something corresponding to the insti- 
tution we have described. That it should be 
in exact resemblance to the school of our times 
is not necessary to establish their identity. 
In many respects the other religious services 
of the first and nineteenth centuries widely 
differ. 

No divinely authorized mode of government 
or worship is laid down in the New Testament. 
The early Christians probably followed the 
forms of the Jewish synagogue, to which they 

had always been accustomed, with such modi- 
5 



66 The Church School. 

fications as the example of Jesus and the 
conditions and social characteristics of their 
community demanded. Love for the Master, 
familiarity with his simple ways, fellowship in 
his sorrow, and an eager looking for his second 
coming, must have given to the religious wor- 
ship of these Christians a beautiful simplicity 
and spontaneity. Their remembrance of " the 
words of the Lord Jesus," daily recalled by the 
oral testimony of those who were eye-witnesses 
of his life and inspired reporters of his teach- 
ings ; the new significance of the Old Testa- 
ment Scriptures ; their faith in the word as an 
instrument of salvation — all these combined to 
give a deep interest to the constant study and 
practical application of the truth. It is simply 
impossible to suppose that in those days of 
vivid experience and intense activity the serv- 
ices of Christians were limited to the formal 
modes of our modern Churches. We learn 
that ''they continued steadfastly in the apostles' 
doctrine," the " word of Christ dwelt in them 



The Church School. 6^ 

richly," and in all wisdom they taught and 
admonished one another. Several facts aid 
us in answering the question, How did the 
primitive Christians thus teach and edify each 
other } 

They were undoubtedly guided by their Mas- 
ter s example, for they remained in the world to 
fulfill his commission : " Make disciples, baptize, 
instruct." Jesus was pre-eminently " the Great 
Teacher." He taught wisely, lovingly, authori- 
tatively, illustratively, patiently, effectively. He 
abounded in questions. He quickened his list- 
less auditors into a questioning mood them- 
selves, and then by divine art threw back their 
own questions upon themselves to find unex- 
pected, irresistible answers in themselves. He 
used nature. Painter nor poet ever used it so 
felicitously and worthily. He used the Old Tes- 
tament Scriptures in his prayers and conversa- 
tions and sermons, holding up in new lights the 
old gems until they glittered like freshly cut 
diamonds. His life and ministry represented 



68 The Church School. 

the Church itself in the world — publishing 
salvation, proclaiming new truths, persuading 
men to accept them, and wisely training the 
men thus won in experience and service. His 
methods were rather those of the modern school 
than of the modern pulpit. By questions, con- 
versations, and illustrations, he excited the 
minds of his disciples to self-activity. His 
longest addresses were frequently in reply to 
some inquiry which his own teachings had 
awakened. His " What is written in the law ?" 
" How readest thou ? " " Understandest thou 
this ? " " What reason ye in your hearts ? " 
" Have ye not read what David did .'* " " Is it 
lawful on the Sabbath days to do good ? " all 
these are after the manner of the teacher, who 
awakens and draws oi4t the mind of the pupil. 
And even after his public addresses or sermons, 
in which he spake the word to the people " as 
they were able to hear it," " when they were 
alone, he expounded all things to his disciples." 
Familiar with his words and modes, the earl) 



The Church School. 69 

disciples went forth to "preach and to teach in 
his name." * 

The early Church undoubtedly followed very 
closely the methods of the syiiagogice.\ There 
the word of God was not only read, but ex- 
poundedy and this in addition to the regular 
discourse or sermon. Vitringa, in referring to 

* Doth the number we speak to make it preaching, or doth 
interlocution make it none ? Surely a man may as truly 
preach to one as to a thousand ; and, as is aforesaid, if you 
search, you will find that most of the Gospel preaching in 
those days was by conference, or serious speeches to people 
occasionally, and frequently interlocutory ; and that with one, 
two, or more, as opportunity served. Thus Christ himself did 
most commonly preach. — Baxter. 

"I" Very few particulars are given of the regulations estab- 
lished, of the appointment of the several orders of ministers, 
of the Divine service celebrated, or, in short, of any of the 
details of matters pertaining to a Christian Church. One 
reason for this, probably, was that a Jewish synagogue, or a 
collection of synagogues in the same neighborhood, becavie at 
cnce a Christian Church as soon as the worshipers, or a con- 
siderable portion of them, had embraced the Gospel, and had 
separated themselves from unbelievers. They had only to 
make such additions to their public service, and such altera- 
tions, as were required by their reception of the Gospel, leav 
ing every thing else as it was. — Archbishop Whately. 



/O The Church School. 

this point, says : " There was first read a por- 
tion of the law, which was explained by a 
running commentary ; so that the discourses 
in the ancient synagogues were not at all 
similar to the sermons of the present day, but 
were rather exegeses and paraphrases of what 
was either remarkable or obscure in the portion 
read. But besides the running commentary or 
paraphrase, there was frequently a discourse 
(analogous to our sermon) after the usual service 
of the synagogue." But this was not all, for 
either in the synagogue proper, or in an ad- 
joining room, after the regular service, discus- 
sions and more thorough investigations of the 
truth were carried on. To these "disputations" 
reference is frequently made in the New Testa- 
ment. " Then there arose certain of the syna- 
gogue, which is called the synagogue of the 
Libertines, and Cyrenians, and Alexandrians, 
and of them of Cilicia and of Asia, disputing 
with Stephen. And they were not able to 
resist the wisdom and the spirit by which he 



% 



The Church School. 71 

spake." ** But Saul increased the more in 
strength, and confounded the Jews which dwelt 
at Damascus, proving that this is very Christ." 
"And he spake boldly in the name of the Lord 
Jesus, and disputed against the Grecians : but 
they went about to slay him." At Ephesus he 
"went into the synagogue, and spake boldly for 
the space of three months, disputing and per- 
suading the things concerning the kingdom of 
God." * All Jews were admitted to these con- 
versations, and all allowed to ask questions. 
The reading and preaching of the synagogue 
were followed by teaching and searching the 
Word. Kitto says : 

" In the Jerusalem Talmud, a tradition is 
alleged that there had been at Jerusalem four 
hundred and sixty synagogues, each of which 
contained an apartment for the reading of the 
law, and another for the meeting of vten for 

♦"Disputing and persuading" — diaAEybiiEvog kgI nelduv. 
*• Holding conversations with them in order to persuade them 
of the truth of the doctrine of Christ." — Clarke. 



72 The Church School. 

inquiry y deep research, and instruction. Such 
a meeting-hall is called by the Talmudists 
ffl-n?3 rn, that is, an apartment where lectures 
were given or conversations held on various 
subjects of inquiry. There were three of these 
meeting-places in the temple, and in all of 
them it was the custom for the students to sit 
on the floor, while the teachers occupied raised 
seats ; hence Paul describes himself as having, 
when a student, 'sat at the feet of Gamaliel' 
Acts xxii, 3. There are many hints in the 
Talmud which throw light upon the manner of 
proceeding in these assemblies. Thus a stu- 
dent asked Gamaliel whether the evening prayer 
was obligatory by the law or not. He answered 
in the affirmative, on which the student in- 
formed him that R. Joshua had told him that it 
was not obligatory. * Well,' said Gamaliel, 
'when he appears to-morrow in the assembly, 
step forward and ask him the question again.' 
He did so, and the expected answer raised a 
discussion, a full account of which is given. 



The Church School. 73 

The meeting-places of the wise stood mostly in 
connection with the synagogues ; and the wise 
or learned men usually met soon after divine 
worship and reading were over in the upper 
apartment of the synagogues, in order to discuss 
those matters which required more research 
and inquiry. The pupils or students in those 
assemblies were not mere boys coming to be 
instructed in the rudiments of knowledge, but 
men or youths of more or less advanced edu- 
cation, who came thither either to profit by 
listening to the learned discussions, or to par- 
ticipate in them themselves. These meetings 
were public, admitting any one though not a 
member, and even allowing him to propose 
questions. These assemblies and meetings were 
still in existence in the time of Christ and his 
apostles." 

In the light of all the facts we understand 
the allusions of the apostle to the customs of 
the early Christians. They met to sing and 
pray and hear the truth. But they also con- 



74 The Church School. 

versed as in the days of Malachi when " they 
that feared the Lord spake often one to another ; 
and the Lord hearkened, and heard it, and a 
book of remembrance was written before him 
for them that feared the Lord, and that thought 
upon his name." Thus did the early saints 
edify each other. 

This also explains the counsels of the apos- 
tle in I Cor. xiv, 26-33, where he guards this lib- 
erty of the Church against abuse. The prophecy 
of Joel had been fulfilled, (ii, 28, 29,) and even 
upon "servants" and "handmaids" the Spirit 
had been poured out. Paul warned against ex- 
travagance, and condemned the noisy, unedify- 
ing, unsatisfactory rhapsodizing of some Corin- 
thian Christians. There were in the first cen- 
tury (as there are in the nineteenth) disciples 
who had " a zeal of God, but not according 
to knowledge." 

The high estimate placed upon the study of 
the Word by Christ, the apostles, and the Chris- 
tian Fathers, must have produced its effect 



The Church School. 75 

upon the early Church. In the days of Moses 
the instruction of youth by their parents in the 
law of God had been commanded. This practice 
is beautifully illustrated in the case of Timothy, 
to whom Paul refers in his second Epistle, (i, 5 ; 
iii, 15.) In the Mishna it is written, "At five 
years of age let children begin the Scripture ; at 
ten the Mishna, and at thirteen let them be 
subjects of the law." Schools were organ- 
ized for the purpose of training Jewish youth. 
Even the day-schools of Judaism were Bible- 
schools. Dr. Wordsworth, referring to Jesus in 
the temple at twelve years of age, says : " Our 
blessed Lord submitted to be catechised, ac- 
cording to the order and usage of the Jewish 
Church. Our Lord . . . was a Hebrew cate- 
chumen. The child Jesus submitting to be 
catechized by the authorized teachers of God's 
law in God's house is thus an example to all 
Christian children, and teaches them to come 
and be catechised by the ministers of his 
Church in the house of God. He also thus 



76 The Church School. 

teaches Christian parents to send their chil- 
dren to be catechised by the appointed teachers 
of the Christian law. And he declares the 
great importance of catechising in the Christian 
Church. And the Holy Spirit of God, by select- 
ing this incident of Christ's childhood for per- 
petual commemoration in the Gospel, shows the 
great importance of the practical and doctrinal 
inference to be derived from it." 

Thus Dr. Howson refers to the childhood of 
St. Paul : " His religious knowledge, as his years 
advanced, was obtained from hearing the law 
read in the synagogue, from listening to the 
arguments and discussions of learned doctors, 
and from that habit of questioning and answer- 
ing which was permitted even to the children 
among the Jews." * 

* *' As to the questioning, great liberty was allowed to audit- 
ors and students in this respect — the system of instruction 
being, to a certain extent, interrogative, and students being 
encouraged to propose their doubts and difficulties, and to put 
any questions which the thirst of knowledge suggested, to 
those supposed to be able, from their position and .ittain- 
mentS) to afford an authoritative solution." — Kitto. 



The Church School. jj 

This precedent was not forgotten by tie early 
disciples. Dr. Mosheim, in his " Ecclesiastical 
History," (first century,) says that " Christians 
took all possible care to accustom their children 
to the study of the Scriptures, and to instruct 
them in the doctrines of their holy religion ; 
and schools were every-where erected for this 
purpose, even from the commencement of the 
Christian Church." 

"Ansgarius, the chief apostle of the north- 
ern nations, not only preached the Gospel ' to 
these barbarians, but established schools for 
the instruction of youth in religion and let- 
ters." — Home. 

" St. John founded the catechetical school of 
Ephesus, St. Mark that of Alexandria, and Poly- 
carp that of Smyrna. Here the seeds of the 
Gospel were first sown in the young and ductile 
mind, before the propensities of more mature 
age had obstructed their growth. The difficul- 
ties which might have accompanied instruction 
merely private were lessened, both to the 



yS The Church School. 

teachers and their disciples ; and the experience 
of succeeding ages has only served to confirm 
the consummate wisdom and utility of these 
apostolical establishments, by displaying more 
fully the advantages of early piety and religious 
education." — Ketfs Bampion Lectures. 

" We must not confound the schools designed 
only for children with the gymnasia, or acade- 
mies of the ancient Christians, erected in several 
large cities, in which persons of riper years, 
especially such as aspired to be public teachers, 
were instructed in the different branches, both 
of human learning and of sacred erudition. We 
may, undoubtedly, attribute to the apostles 
themselves, and their injunctions to their disci- 
ples, the excellent establishments in which the 
youth destined to the holy ministry received an 
education suitable to the solemn office they were 
about to undertake." (2 Tim. ii, 2.) — Mosheim. 

When Aquila and Priscilla opened a school 
in their own house for A polios, to teach him 
how to preach ' the way of God more per- 



The Church School. 79 

fectly,' what did they really do for that young 
minister but that which Sunday school teachers 
are doing every week in the year, and must do 
if we are to maintain apostolic preaching among 
us ? They brought their knowledge of the Scrip- 
tures, their experience of the Gospel, to aid this 
promising minister of Christ in the important 
work which he had undertaken." — Dr. Tyng. 

This high appreciation of the word, its use 
in the family, the school, the synagogue, and 
the "assembly of the wise," accounts for the 
perfect familiarity with it which the apostles 
evince in their recorded discourses. One is 
struck with this in Peter's sermon on the day 
of Pentecost, in Stephen's final address, and in 
Paul's speech at Antioch. 

In view of all these facts we cannot suppose 
that the early Christians were satisfied with 
merely listening to discourses on the truths of 
Christianity. The new meanings of the Old 
Testament which the life and teachings of Christ 
opened to their understanding, their remem- 



8o The Church School. 

brance of the Lord's precious words, the abun- 
dant outpouring of the Spirit, their famiUarity 
with the exegetical and conversational methods 
of the schools and " assemblies," warrant us in 
concluding that they, as " disciples," met not 
only to pray, and to commemorate in the 
"supper" the passion of our Lord, but by 
prophesyings and teachings to insure "stead- 
fastness in the apostles' doctrine." 

This is further apparent from the emphasis 
placed upon the Holy Scriptures by Luke and 
the apostles. The Bereans were especially com- 
mended as " noble," inasmuch as " they received 
the word with all readiness of mind, and searched 
the Scriptures daily, whether those things were 
so." Paul advises the Christian warrior to be 
girt about the loins with truth, and to take the 
" sword of the Spirit, which is the word of God." 

To the elders of the Ephesian Church whom 
he met at Miletus the apostle says, "And now, 
brethren, I commend you to God, and to the 
word of his grace, which is able to build you up, 



The Church School. 8i 

and to give you an inheritance among all them 
which are sanctified." Had not Paul heard of 
the Master's prayer : " Sanctify them through 
thy truth ; thy word is truth ? " To Timothy 
he writes : " All Scripture is given by inspira- 
tion of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in right- 
eousness : that the man of God may be perfect, 
thoroughly furnished unto all good works." 

The direction given to the Church at Colosse 
is very explicit. No modern Church school can 
desire a more perfect charter. On this passage 
the Rev. Dr. Adam Clarke says : " I believe the 
apostle means that the Colossians should be 
well instructed in the doctrine of Christ ; that 
it should be their constant study; that it should 
be frequently preached, explained, and enforced 
among them ; and that all the wisdom com- 
prised in it should be well understood. . . . 
Through bad pointing this verse is not very in- 
telHgible ; the several members of it should be 

distinguished thus : ' Let the doctrine of Christ 
6 



82 The Church School. 

dwell richly among you ; teaching and admon- 
ishing each other in all wisdom ; singing with 
grace in your hearts unto the Lord, in psalms 
and hymns and spiritual songs.' This arrange- 
ment the original will not only bear, but it 
absolutely requires it, and is not sense without 
it." What a description of a thinking, growing, 
spiritual Church ! Did they only hear preach- 
ing once or twice a week ? In the social meet- 
ings was there no sUidy and teaching of the 
"doctrine," "wisdom," word of God? 

We have already referred to the Christians 
of the age immediately succeeding that of the 
apostles, and the catechetical schools which 
became so great a power in the third century. 
The literary " remains " of that remote age are 
few, and yet we find the traces of an intense 
devotion to the word of God. The people were 
Bible students. They were true successors of 
the Bereans visited by Paul. So far from justi- 
fymg the course of Rome with reference to the 
word of God, the early bishops and fathers of 



The Church School. 83 

the Church insisted upon the careful and inde- 
pendent study of it. 

Basil, Bishop of Caesarea, in Cappadocia, con- 
temporary with Epiphanius, says " that be- 
lievers instructed in the Scriptures ought to 
examine what is said by their teachers, and to 
embrace what is agreeable to the Scriptures, 
and to reject what is otherwise." 

" I trust," said Polycarp to the Church, " that 
ye are well exercised in the Holy Scriptures." 

Said Origen : " That our religion teaches us 
to seek after wisdom shall be shown, both out 
of the ancient Jewish Scriptures, which we also 
use, and out of those written since Jesus, which 
are believed in the Churches to be divine." 

Lactantius says "that every age and order 
among the Christians were Christian philoso- 
phers, yea, that the very virgins and maids as 
they sat at their work in wool were wont to 
speak of God's word." Julian the Apostate 
upbraided the Christians that their women were 
"meddlers with the Scriptures." Dr. Lardner 



84 The Church School. 

observes concerning the writings of Lactantius. 
(A. D. 300,) that " He seems to show that the 
Christians of his time were so habituated to 
the language of Scripture that it was not easy 
for them to avoid the use of it whenever they 
discoursed upon things of a religious nature." 
— Home. 

In defense of the early Church the distin- 
guished Bingham says : " It is observable that 
no Church anciently denied any order of Chris- 
tians the use of the Holy Scriptures in the vul- 
gar tongue, since even the catechumens them- 
selves, who were but an imperfect sort of 
Christians, were exhorted and commanded to 
read the canonical books in all churches, and 
the apocryphal books in some churches, for 
moral instruction. Nay, if we may believe 
Bede, they were obliged to get some of the 
Holy Scriptures by heart, as a part of their ex- 
ercise and discipline, before they were baptized. 
For he commends it as a laudable custom in the 
ancient Church that such as were to be cate- 



The Church School. 85 

chised and baptized were taught the beginnings 
of the four Gospels, and the intent and order 
of them, at the time when the ceremony of 
opening their ears was solemnly used, that they 
might know and remember what and how many 
those books were from whence they were to be 
instructed in the true faith. So far were they 
from locking up the Scriptures from any order 
of men in an unknown tongue that they 
thought them useful and instructive." 

The same eminent Christian archaeologist 
gives the following interesting facts concerning 
the catechumens, and also concerning the cus- 
toms of the early Church in its public services : 

" The author of the Apostolical Constitutions 
prescribes these several heads of instruction : 
Let the catechumen be taught before baptism 
the knowledge of the Father unbegotten, the 
knowledge of his only begotten Son, and Holy 
Spirit ; let him learn the order of the world's 
creation, and series of Divine providence, and 
the different sorts of legislation ; let him be 



86 The Church School. 

taught why the world, and man, the citizen of 
the world, were made ; let him be instructed 
about his own nature, to understand for what 
end he himself was made ; let him be informed 
how God punished the wicked with water and 
fire, and crowned his saints with glory in every 
generation, namely, Seth, Enos, Enoch, Noah, 
Abraham and his posterity, Melchizedek, Job, 
Moses, Joshua, Caleb, and Phineas the priest, 
and the saints of every age. Let him also be 
taught how the providence of God never for- 
sook mankind, but called them at sundry times 
from error and vanity to the knowledge of the 
truth, reducing them from slavery and impiety to 
liberty and godliness, and from iniquity to right- 
eousness. He must also learn the doctrine of 
Christ's incarnation, his pas*sion, his resurrec- 
tion and assumption, and what it is to renounce 
the devil and enter into covenant with Christ."* 

* What is thought of this course of training for unbaptized 
subjects of the Church? How would a fully initiated modern 
Christian stand an examination on these points? 



The Church School. 87 

" It was a peculiar custom in the African 
Church, when the preacher chanced to cite 
some remarkable text of Scripture in the middle 
of his sermon, for the people to join with him 
in repeating the close of it. St. Austin takes 
notice of this in one of his sermons, where, 
having begun those words of St. Paul, ' The 
end of the commandment is — ' before he would 
proceed any further he called to the people to 
repeat the remainder of the verse with him, 
upon which they all cried out immediately, 
' Charity out of a pure heart.' By which, he 
says, they showed that they had not been un- 
profitable hearers. And this, no doubt, was 
done to encourage the people to hear and read 
and remember the Scriptures, that they might 
be able upon occasion to repeat such useful por- 
tions of them, having their liberty not only to 
hear, but to read and repeat them in their 
mother-tongue. 

"There is one thing niOre must be taken 
notice of with relation to the hearers, because 



88 The Church School. 

it expressed a great deal of zeal and diligence 
in their attention : which is, that many of them 
learned the art of notaries, that they might be 
able to take down in writing the sermons of 
famous preachers word for word as they deliv- 
ered them. St. Austin makes the same obser- 
vation concerning his own sermons upon the 
Psalms : that it pleased the brethren not only 
to receive them with their ears and heart, but 
with their pens likewise ; so that he was to 
have regard not only to his auditois, but his 
readers also. 

The appointment of teachers , referred to in the 
Epistles, recognizes the school element of the 
Church : " Now ye are the body of Christ, and 
members in particular ; and God hath set some 
in the Church, first apostles, secondarily proph- 
ets, thirdly teachers. . . . And he gave some, 
apostles ; and some, prophets ; and some, evan- 
geUsts ; and some, pastors and teachers ; for the 
perfecting of the saints, for tl*e work of the min- 
istry, for the edifying of the body of Christ. . . . 



The Church School. 89 

Having then gifts differing according to the grace 
that is given to us, whether prophecy, let us 
prophesy according to the proportion of faith ; 
or ministry, let us wait on our ministering ; or 
he that teacheth, on teaching ; or he that ex- 
horteth, on exhortation." All these officers are ' 
given " for the perfecting of the saints, for the 
work of the ministry, for the edifying of the 
body of Christ ; till we all come in the unity of 
the faith, and of the knowledge of the Son of 
God, unto a perfect man, unto the measure of 
the stature of the fullness of Christ." Paul con- 
templates the growth of the believers through 
the truth, every joint supplying somewhat, every 
part working effectually, making " increase of 
the body unto the edifying of itself in love.'" 
He says, "The body is not one member but 
many. Now ye are the body of Christ and 
members in particular. And God hath set 
some in the Church, first apostles, secondarily 
prophets, thirdly teachers ^ after that miracles ; 
then gifts of healing, helps, governments, diver- 



90 The Church School. 

sities of tongues." These "prophets" spake 
unto men " to edification and exhortation and 
comfort." The " evangelists," according to 
Olshausen, "journeying about, labored for the 
wider extension of the Gospel." So the " teach- 
ers," according to Clarke, (Rom. xii, 7,) " were 
persons whose office it was to instruct others, 
whether by catechising, or simply explaining 
the grand truths of Christianity." 

Dr. Macknight, on Rom. xii, 7, 8, says : " The 
teacher, I suppose, addresses the understanding 
of his hearers, giving them instruction in the 
doctrines of the Gospel, perhaps in the way of 
question and answer, especially when the first 
principles were to be taught." " If our gift be 
prophecy, etc., or if our gifts fit us for the stated 
ministry of the word, let us be diligent in preach- 
ing, not disheartened by dangers ; or if one's 
gifts fit him for teaching the ignorant, let him 
be diligent in teaching such." 

"A pastor was a teacher, although every teach- 
er might not be a pastor, but in many cases be 



The Church School, 91 

confined to the office of subordinate instruction, 
whether as an expounder of doctrine, a cate- 
chist, or even a more private instructor of those 
who as yet were unacquainted with the first 
principles of the Gospel of Christ." — Dr. A. 
Stevejts. 

Benson on Rom. xii, 8, says : " * He that teach- 
eth' the ignorant; who is appointed to instruct 
the catechumens and to fit them for the com- 
munion of the Church." And, on Eph. iv, 11: 
" It is probable the peculiar office of those 
here termed teachers, as distinguished from 
those called pastors, was to instruct the young 
and ignorant in the first principles of the Chris- 
tian religion. And they likewise were doubt- 
less fitted for their work by such gifts as were 
necessary to the right discharging thereof" 

" No system can be made to accord with this 
passage, [Eph. iv, 16,] any more than with the 
general spirit of the New Testament, wherein 
the pulpit is the sole provision for instruction, 
admonition, and exhortation ; the great bulk of 



92 The Church School, 

the members of the Church being merely recip- 
ients, each hving a stranger to the spiritual 
concerns of the others, and no ' effectual work- 
ing ' of every joint and every part for mutual 
strengthening being looked for. It is not enough 
that arrangements to promote mutual edification 
be permitted, at the discretion of individual 
pastors or officers ; means of grace wherein 
fellow-Christians shall on set purpose have 
* fellowship' one with another, 'speak often 
one to another, exhort one another, confess 
their faults one to another,' and ^ pray one for 
another,* shall teach and 'admonish one an- 
other in all wisdom,' are not dispensable ap- 
pendages, but of the essence of a Church of 
Christ." — Rev. William Arthur. 

" We read in the eighth book oi the * Apos- 
tolical Constitution,' ' Let him who teaches, if 
he be a layman, be versed in the Word.' . . . 
It remains an established fact that all believers 
had the right to teach in public worship." — 
Pressense, 



The Church School. 93 

Thus we see that the Early Church of Christ 
was a school. It was designed, like the syna- 
gogues and " assemblies " of the Jews, for wor- 
ship and for the thorough investigation of the 
Holy Scriptures ; with what increase of oppor- 
tunity and illumination we have already seen. 
Its members were to " teach " and " edify" each 
other. The "word of Christ was to dwell 
richly" among them. They were to grow in 
"knowledge" as well as in " grace," to " add to 
faith, virtue, and to virtue, knowledge ;'' to be 
" strong," and " overcome the wicked one," 
through the " word of God abiding in them." 
In order to this there were "diversities of 
gifts," and " differences of administrations," but 
the same Lord ; and in the Church " the mani- 
festation of the Spirit is given to every man to 
profit withal." "All these worketh that one 
and the self-same Spirit, dividing to every man 
severally as he will. For as the body is one, 
and hath many members, and all the members 
of that one body, being many, are one body ; so 



94 The Church School. 

also in Christ." The excellent William Arthur 
in speaking of the divers gifts of the Spirit, 
says, " Spiritual office and spiritual gifts vary 
greatly in degree, honor, and authority, and he 
who has the less ought to reverence him who 
has the greater, remembering who it is that 
dispenses them ; but the greater should never 
attempt to extinguish the less, and to reduce 
the exercise of spiritual gifts within the limits 
of the public and ordained ministry. To do so 
is to depart from spiritual Christianity." We 
have little doubt that the " teachers " referred 
to by the apostle were a class of persons who 
gave special attention to this department of 
instruction, and aided the regular ministry in 
the edification of the Church. They were lay- 
men, and endowed with the gift of the Holy 
Ghost. 

We add a quotation or two to enforce the 
doctrine already so strongly sustained by the 
theory and example of the primitive Church. 

** The work is likely to go poorly on if there 



The Church School. 95 

be no hands employed in it but the ministers. 
God giveth not any of his gifts to be buried, but 
for common use. By a prudent improvement 
of the gifts of the more able Christians, we may 
receive much help by them, and prevent their 
abuse." — Baxter. 

" The wind bloweth where it listeth, and the 
Spirit of God never surrenders its sovereign 
freeness. The advocates of the hierarchy do not 
deny that the miraculous gifts were bestowed 
on the Christians generally ; but they assert, 
on behalf of the ecclesiastics, a monopoly of 
the gift of teaching, the use of which must, they 
maintain, be regulated by official and sovereign 
authority, or doctrinal anarchy will inevitably 
follow. This distinction, however, is wholly 
arbitrary. The synagogue already acknowl- 
edged, under certain limitations, the right of 
every pious Jew to teach." — Pressense. 

The work thus contemplated and performed 
by the early Church — the work of edification 
through the truth, taught in the most 



96 The Church School. 

thorough and effective way by persons ap- 
pointed for that purpose — remains to be 
carried on, and by similar modes, in the 
Church to-day. We regard the Sunday 
school in its highest form as the divine 
method for reaching this end 




I charge thee therefore before God, and the Lord Jesus 
Christ, who shall judge the quick and the dead at his ap])ear- 
ing and his kingdom ; preach the word ; be instant in season, 
out of season ; reprove, rebuke, exhort with all longsufifering 
and doctrine. For the time will come when they will not 
endure sound doctrine ; but after their own lusts shall they 
heap to themselves teachers, having itching ears ; and they 
shall turn away their ears from the truth, and shall be turned 
unto fables. But watch thou in all things, endure afflictions, 
do the work of an evangelist, make full proof of thy ministry. 

Till I come, give attendance to reading, to exhortation, to 
doctrine. Neglect not the gift that is in thee, which was 
given thee by prophecy, with the laying on of the hands of 
the presbytery. Meditate upon these things ; give thyself 
wholly to them ; that thy profiting may appear to all. Take 
heed unto thyself, and unto the doctrine ; continue in them : 
for in doing this thou shalt both save thyself, and them that 
hear thee. 



CHAPTER VI. 

THE PASTOR. 

I thank Chritst Jesus our Lord, who hath enabled me . . . 
putting me into the ministry. — i Tim. i, 12. 

T)AUL unto Timothy, a chief and beloved 
Pastor : " These things write I unto thee 
. . . that thou mayest know how thou oughtest 
to behave thyself in the house of God, which is 
the Church of the living God, the pillar and 
ground of the truth." The Church of God, as 
" tne pillar and ground of the truth," lifts up, 
publishes, protects, and perpetuates the truth. 
It aims to restore our race to a state of per- 
fect harmony with the God of truth ; its chief 
instrumentality is the word of truth ; its 
agent is the Holy Ghost, the spirit of truth ; 
its human helpers are preachers and teachers 
of the truth. In the Scriptures it is written, 
(let us not weary of the words) : "And he gave 



loo The Church School. 

some apostles, and some prophets, and some 
evangelists, and some pastors and teachers, for 
the perfecting of the saints, for the work of the 
ministry, for the edifying of -the body of Christ : 
til] we all come in the unity of the faith and of 
the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the 
fullness of Christ." 

The Sunday school in its mission form, as we 
have seen, is the Church preaching the truth 
outside of the regular sanctuary to those whom 
it has not been able to reach from its pulpits ; 
it is the Church folding to Christian hearts in 
personal care, love, and sympathy for more 
effective instruction in truth the little ones who 
have never, at their own homes, known what 
Christian care and tenderness meant ; it is the 
Church seeking disciples of truth for the Mas- 
ter, as did the seventy whom he sent out from 
his presence while he was on earth. These 
mission schools are the outposts, and at the 
same time the recruiting offices of the Church 



The Church School. io\ 

militant. Rather, they are the lower schools 
and academies tributary to the great central 
university by whose authority, and for whose 
advantage, they exist. 

Has the divinely appointed preacher of truth 
and Pastor of the Church any thing to do with 
the Church in this form of its activity ? Where 
are his services more needed } 

The Sunday school in its Church form is the 
Church drilling the enlisted recruits, or, (to use 
the New Testament figure,) training the disci- 
ples of Christ, old and young, in truth, work 
and character by means of the Holy Scriptures, 
teaching, reproving, correcting, and instructing 
in righteousness, " that the man of God may be 
perfect, thoroughly furnished u7ito all good works!' 
In fact, the Church is itself a school of religion, 
Pastors are its head-teachers, death the limit 
of its term, and heaven the higher department, 
where Christ himself, the great teacher, shall 
lead his disciples by fountains of living truth 
forever. 



i02 The Church School. 

Has the divinely appointed preacher of tr ith 
and Pastor of the Church any thing to do with 
the Church in this mode of its activity ? If not, 
what is he for ? 

The question as to how a minister ^' ought to 
behave^' himself in the house of God, which is 
the Church of the living God, the pillar and 
ground of the truth, is, therefore, legitimate and 
important. 

We waive the full discussion of the minister's 
ecclesiastical authority in the Sunday school. 
We have no heart for it. He who lays claim to 
any precedence on account of an ecclesiastical 
prerogative will have too little heart for real 
Sunday school work to render his service there 
very efficient. Official pre-eminence, not tem- 
pered and toned by the spirit of Christian ten- 
derness, equality, and humility, can only excite 
contempt. A puppet king in a puppet panto- 
mime is more dignified than he who plays the 
prelate in the Sunday school because he is Pastor 
and has the right from Churchdom to do it. 



The Church School. 103 

The Sunday school is pre-eminently the field 
for laic labor, and yet the Pastor of the Church 
is Pastor of the school. He has the same ab- 
stract right to guide in all matters that pertain 
to instruction in his Sunday school that he has 
in his pulpit ; but, since the larger part of the 
labor performed in the school is, and must of 
necessity be, performed by the laity, it behooves 
the Pastor to divide with his assistants an au- 
thority which he acquires originally by virtue 
of his office as teacher, and to a share in which 
they become entitled by entering upon that 
office and faithfully performing their measure 
of its duties. 

In harmony with this theory of responsibility, 
we assert that the Sunday school can never so 
belong to the laity as to justify it in putting 
an injunction upon the Pastor's oversight and 
direction there. His is the original right. The 
laymen become sharers in it by virtue of 
their service, and the Pastor should conserve 
these mutual rights with prudence, fidelity, and 



104 The Church School. 

delicacy. We do not believe that there are 
many cases of collision between the Pastor and 
the school. While in a few instances within 
our own sphere of observation, from a false 
theory of the school as an independency, or 
from the personal sensitiveness of a superin- 
tendent, more fond of authority than fitted for 
its exercise, the school and Pastor have seemed 
to move inharmoniously, we believe that in the 
vast majority of cases there is no such difficulty. 
On the contrary, we venture the assertion that 
superintendents generally, for the sake of secur- 
ing more of the Pastor's presence, sympathy, 
and influence, would be glad to find him in- 
fringing a little upon their constitutional pre- 
rogatives. 

Against clerical arrogance, perfunctoriness, 
and practical incompetency, every right-minded 
superintendent must of necessity protest. Such 
protests are rarely entered, because such Pas- 
tors, happily, are but rarely found. 

Let us look at the Pastor in his several 



The Church School. 105 

positions — in the study , in the pulpit , in pastoral 
work, and in the school, itself — and let us ask. 
What are his peculiar duties in reference to the 
Sabbath school, seeing that he does sustain a 
close and intimate relation to it ? 

I. What may the Pastor do iji the study in 
beJialf of the school or schools connected with his 
Church ? In the midst of theological and liter- 
ary labors, while preparing for the pulpit, while 
devising ways and means for the development 
of his Church, what should he do for the Sun- 
day school ? 

I, He may there daily pray for divine wis- 
dom justly to appreciate the school and judi- 
ciously to direct its affairs. Prayer is the most 
effective of all preparatives for labor. Prayer 
kindles zeal. Prayer sharpens the intellect. 
Prayer secures many a wise suggestion, and 
begets many a practical device. Apathy in 
reference to any department of labor may be 
counteracted by fervent prayer. -By prayer uur 
Pastors may answer the sophistical argument 



io6 The Church School. 

of Satan, couched in that word " inadaptation," 
by which so often he leads us to justify our neg- 
lect of the plainer duties of the pastoral office. 
In his study, amid the mental struggles and 
tensions of his life, he may now and then 
rest in the sweet power of prayer, and plead 
for the teachers of his school, the scholars, and 
their parents. Thus may he indorse before the 
court of heaven the endeavors and pleadings 
of his fellow-laborers. 

2. He may take time to investigate, and fully 
to understand, the true aims, relations, and 
methods of the Sunday school. Said one suc- 
cessful Pastor and able preacher, " I make it a 
point to read up the literature of the Sunday 
school." The weekly and monthly periodicals, 
the reports of conventions and institutes, the 
manuals, essays on special phases of this work, 
etc., etc., contain many practical suggestions 
which, as professional teachers, every minister 
might read with advantage. A very little time 
every week devoted to this labor would amply 



The Church School. 107 

repay any Pastor even though he did not covet 
the reputation of being a " Sunday school man." 
Ministers who now speak lightly of the Sunday 
school might, after a more thorough examina- 
tion into its philosophy, history, and ecclesias- 
tical relations, be led to a higher appreciation 
of it as a regular and long-established depart- 
ment of Church work. 

3. He may in his study fully acquaint him- 
self with the lessons of the school. He should 
have a voice in the selection of these lessons, 
and every week should carefully and thoroughly 
investigate the passages which are to be used 
on the ensuing Sabbath. In the teachers' meet- 
ing he will then be ready for questions and 
suggestions. In the prayer-meeting he will 
be able to present the leading truth of the 
lesson. In casual conversation his questions, 
allusions, and explanations will excite the in- 
terest of parents, scholars, and teachers in 
Bible study. Such an example would be a stim- 
ulus to the whole Church, and the Pastor's 



io8 The Church School. 

work in his study would bear fruit in the Church 
and the family. 

11, What may the Pastor do iii the Put.ptt in 
behalf of his Sicjtday school? 

1. He may invariably announce the school, 
its place and hour of meeting, and the lesson 
for that day's investigation. By this means the 
attention of the entire Church is called to one 
of its most important departments, and all are 
reminded of its claims upon them. How fre- 
quently is it the case that while evening service, 
prayer-meetings, class-meetings, official meet- 
ings, and even choir meetings, are announced, 
not one word is said in the pulpit concerning 
the Bible school of the Church. 

2. He may occasionally supplement this notice 
by a cordial invitation to the entire congrega- 
tion to attend its sessions. On the lips of some 
ministers we wot of, this invitation would warm 
into an earnest plea. We know men who have 
thus increased the attendance at their schools 
over seventy-five per cent, in a few weeks. They 



The Church School. T09 

regard the school as a part of the Church, the 
Bible as God's medium of grace, and all Church 
members as " disciples " of Christ. They be- 
lieve that a neglect of Bible study is one of the 
greatest hinderances to spiritual growth, and 
one of the most prevalent *' sins of omission " 
in the Church of this age ; so they seek to 
honor God's word, and to promote the growth, 
enrichment, and power of God's people. Such 
convictions make themselves heard on God's 
day in God's house, and the people go home 
to "look up the lesson," and then go to the 
school to ** search the Scriptures." Finding 
the service so sweet, and the fellowship of the 
Sunday school room so refreshing, they go again 
and again. 

3. He may frequently, in connection with the 
pulpit " notices," address himself especially to 
the parents and guardians of the children who 
attend his school, explaining its purpose and 
plans, and pleading for such commands and co- 
operation as shall secure the preparation at home 



no The Church School. 

of every lesson by the scholars. A simple ex- 
planation in the pulpit of the plan of " Home 
Readings" in theBerean Series of Lessons would 
enlist many families in the delightful service 
of Bible reading each morning in the line of 
thought suggested by the lesson for the ensuing 
Sabbath. Many parents forget the claims of 
the Sunday school upon them in this particular. 
A reminder from the pulpit would always have 
a good effect. 

4. He may regularly /r^>' for the school, its 
officers and teachers, in the hearing of the con- 
gregation. The Pastor's plea may warm into 
prayerfulness the teacher's heart, and remind 
parents and pupils who are present of the im- 
portance and value of the service which the 
school is performing for*them. We invariably, 
in our Sabbath morning pulpit prayers, recog- 
nize the class -leaders and Sunday school teach- 
ers of a Methodist Episcopal Church as really 
and equally sub-pastors, the assistants of the 
chief Pastor in his holy and arduous work. 



The Church School. i i i 

5. He may in the course of the year preach 
on several phases of the Sunday school, and this 
without making sermons on the subject as a 
" specialty." Its work is so extensive, its rela- 
tions so manifold, that without incurring the 
charge of " sameness," " repetition," " hobby- 
ism," a minister may often allude to it. 

6. He may occasionally resolve his congrega- 
tion into a school, and his sermons may take 
the form of lectures. The geographical features 
are illustrated by a map. The congregation 
is encouraged to hold Bibles open, and re- 
fer to passages indicated and then expounded 
by the preacher. We have known even the 
blackboard to be used, proposition after proposi- 
tion as established by appropriate texts being 
written out, and then with clearness and power 
applied to a most attentive and interested audi- 
ence. This would not do invariably, perhaps 
not frequently ; and yet we venture that the 
Pastor who dares to do it occasionally will edu- 
cate and delight his people, awaken new zeal in 



112 The Church School. 

scriptural investigations, and not a whit diminish 
the spirituality of his Church. 

7. He may preach upon the subjects which 
are used by the school for weekly lessons ; or at 
least refer to these subjects, illustrate some 
part of his sermon each week by them, and 
thus increase the interest of teachers and schol- 
ars in his discourses. Themes about which we 
have thought closely for a week, we are more 
anxious to hear discussed than any other ; and 
where it is known that the Pastor will have 
something to say on the " lesson for the day," all 
members of the school will be anxious to hear 
him. There is a possibility of great results in 
this plan of uniform lessons through a Church, 
and nothing contributes more fully to its suc- 
cess than the approval and co-operation of the 
pulpit. 

We would not hamper a Pastor by selectmg 
subjects for his discourse beforehand, but, asking 
him to assist in the selection of the subjects, we 
beg that he will every Sabbath bring into the 



The Church School. 113 

field of observation (giving it more or less time 
and prominence) the "one bright particular 
star " of truth toward which as a Sunday school 
we for that week direct our special attention. 
By no plan can a preacher more certainly 
secure the eyes and ears of the little people 
in the congregation, and certainly his most 
appreciative hearers will prize discussions 
vhich may be made available in the investiga- 
tions and instructions of the school where they 
are teachers or adult pupils. 

§. He may preach so that the very young and 
the very dull hearers in his congregation will 
understand something in every sermon. We 
say, "the very young," because the ordinary 
child of from ten to fifteen years of age requires 
no special adaptation of the sermon other than 
that which the ordinary adult may demand. 
We undervalue the capacities of our youthful 
auditors. In our attempts to "come down to 
them" we run no small risk of being ourselves 

brought " down " in their esteem. 
8 



114 The Church School 

We especially plead for directness and sim- 
plicity in preaching to every body. There are 
opportunities enough through the press, on the 
rostrum, and in the special class, for profound 
discussions of matters beyond the ken and com- 
pass of the masses. In the pulpit we want 
wholesome, practical, doctrinal and experimental 
teaching that every body can understand. We 
may write theological essays like Paul, if called 
to it and qualified for it ; but when we preach, 
let it be as Paul preached before Festus and on 
Mars' Hill, or as Peter preached at Jerusalem, 
or as Jesus perpetually preached in Galilee — in 
a plain, popular, earnest way for the saving of 
souls and for the edification of saints. There 
are subjects enough in the great Book to give 
variety to our sermons, and still keep us within 
the range of our people's thought. The author 
of " Sword and Garment " is responsible for 
the following incident about Dr. Dwight : " A 
young clergyman said to him, * What is the best 
method of treating very difficult and abstruse 



The Church School. 115 

points in mental philosophy ? ' * I cannot give 
you any information upon the subject/ replied 
the Doctor, * I am not familiar with such topics. 
I leave them for young men.' " If " themes pro- 
found " must claim our attention, let us heed 
Aristotle's good advice to his pupils : " Think 
like the wise ; speak like the common people." 
" Simplicity," says Lord Jeffrey, " is the last 
attainment of progressive literature ; and men 
are very long afraid of being natural for fear 
of being taken as ordinary." 

Let us preach to the people on the people's 
themes, in the people's tongue, for the people's 
salvation. So shall the little ones be held and 
edified, and the blessing of Him be upon us 
who "set a Httle child in the midst" of his dis- 
ciples that by looking down toward him they 
might be lifted up by the exalting grace of hu- 
mility and simplicity and faith. 

III. From the study and the pulpit we follow 
our Pastor into the social arena, where his power 
us a man is most quickly and immediately felt. 



1 16 The Church School. 

Now he is to illustrate his own sermons. The 
graces he depicts so glowingly in the pulpit are 
to be found or missed by his people in the 
friendly fellowships of his every-day life. The 
earnestness of his public appeals is to be tested. 
As we have inquired concerning the " study " 
and "pulpit," so now, as to this third depart- 
ment, we ask : What may the Pastor do in his 
PASTORAL or SOCIAL WORK in behalf of the 
Sunday school } 

I. He may keep a list of all his teachers and 
scholars, and become to a considerable extent 
personally acquainted with them. This per- 
sonal acquaintance will give him such access to 
them as no public instructions can secure. The 
list of names may be had for the asking. The 
most unreliable memory may be improved to a 
remarkable degree by the habit of inquiring 
concerning names, recognizing the faces of 
those to" whom they belong, and daily practicing 
this identification of persons. It is a little 
thing indeed to be able to name at sight every 



The Church School. 117 

scholar in one's school, but on that little 
thing often hinges a Pastor's permanent influ- 
ence, a child's education, or, more than all, the 
conversion of an immortal soul. 

2. The true Pastor serves as a link between the 
Sunday school and the family, securing mutual 
co-operation. His words, dropped incidentally 
at the fireside, convince parents that it is their 
duty to insist upon the children's home prepa- 
ration of the Sunday school lesson. The ques- 
tion of the Pastor leads to a question by the 
parent, and we find Willie and Mary, and all the 
rest, at home conning the text of next Sabbath's 
lesson. Indeed, they are the more eager to do 
this from a casual question asked by the same 
faithful Pastor as he met them that morning on 
their way to school. The Pastor's interest 
touching the children on the street and the 
parents in the parlor works out a good result in 
the open Bible, the memorized text, and the 
recitation, first to each other and then to their 
parents, of next Sunday's lesson. The teacher 



ii8 The Church School. 

at first wonders at the change, but soon discov- 
ers that the Pastor is abroad. 

3. In another way our good Pastor aids the 
school in these social ministrations. His oft- 
repeated query about Bible study at home and 
at school suggests to the adults in every family 
the possibility, practicability, propriety, and, 
finally, the absolute necessity of regularly at- 
tending the school. They never knew before 
this what a beautiful and profitable and digni- 
fied institution the Sunday school is. To their 
thought it was a place for children cnly, a song- 
singing and flag-flaunting and speech-making 
and story-telling service. Now it is an "assem- 
bly" like the select meetings of the old Jews, 
who convened after the synagogue service was 
over for meditation, conversation, and discussion. 
It is a regular Berean band for Bible research. 
It is the "people's college" for instruction in 
the wonderful truths of this wonderful Book of 
God. When, therefore, the Sunday school su- 
perintendent finds fathers and mothers, deacons, 



The Church School. 119 

elders, class-leaders, physicians, lawyers, trades- 
men, etc., etc., flocking to the school, first as 
spectators and then as students; he concludes 
that the Pastor is abroad. 

4. The Pastor may employ the scholars of 
his school as aids in the various philanthropic 
labors which his zeal inspires and his skill de- 
vises. His school, or so much of it as he can 
enlist, constitutes the " Pastor's Band of Help- 
ers." To be a "helper" is the ambition of every 
pupil in that Church. New families are watched. 
From one to five hundred wide-awake eyes are 
on the new houses or the new " movings " into 
town. They emulate each other in making 
early reports to him concerning the new-comers, 
and he is speedily "abroad" again. The "help- 
ers " become his tract distributers. At any 
time he can flood the Church and community 
in less than six hours with a printed tract on 
any given topic, and these, as a reminder of 
something he said in the pulpit last Sabbath, or 
in anticipation of something he proposes to dis- 



I20 The Church School. 

cuss next Sabbath, become most valuable aids 
in his pulpit labors. He becomes another Bri- 
areus, and with more than fifty heads and more 
than a hundred hands watches, directs, and de- 
velops his Church. 

5. He may much in the same way, but for 
higher and more delicate services, employ the 
teachers of his school. Their ministry may ex- 
tend into the details of a spiritual guardianship. 
They may visit the afflicted, converse with the 
serious-minded, report especial cases to their 
Pastor, and consult with him in reference to the 
immediate interests of their own pupils. Thus 
he utilizes for the sweetest and divinest ends the 
zeal of his Sunday school teachers, and makes 
them veritable sub-pastors in his Church. 

6. In one other place we find the Pastor at 
work outside of the study, the pulpit, and of 
the school itself It is where the members of 
his " official board," " session," " vestry," or by 
whatsoever name they may be known, discuss 
the affairs, financial and spiritual, of the Church 



The Church School. 121 

they represent. Here the Pastor's voice is 
heard in effective protest against the meager 
and miserable financial support the Sunday 
school usually receives from the Church. No 
longer, under his ministry, do little children go 
about begging for pennies to furnish library 
books, curtain windows, carpet floors, etc. The 
school takes its place on the list of legitimate 
objects for Church support, and the moneys 
collected for the whole are distributed among 
Pastor, school, organist, sexton, church repair 
committee, etc. 

Thus one popular ground of objection to the 
Sunday school is removed, and its leaders go 
forward with self-respect to do their noble work 
in the noblest way. Blessed is the Church 
whose affairs are superintended by such a man, 
and thrice blessed the Sunday school that can 
call him "Our Pastor!" 

IV. In the school its If what shall our Pas- 
tor do f 

I. Whatever be his specific work there, what- 



122 The Church School. 

ever the theoretical relation which he may sus- 
tain, one thing the true Pastor will invariably 
secure — perfect harmony of feeling between 
himself and the officers of the school. He will 
never come into collision with them as a body, 
and will do his utmost to maintain pleasant 
relations even with those against whose neg- 
ligence or inefficiency he may be compelled to 
protest. 

2. He will recognize the superintendent's 
authority in the school. Ex officio^ the Pastor 
is, in one sense, superintendent. His relation 
is very much like that of the President of the 
United States to the army of the United States 
— not emphasizing the military aspect of our 
comparison too strongly. To the superintend- 
ent, as the Pastor's subordinate, the Church has 
committed a specific trust — as much to relieve 
the Pastor as any thing else — and it behooves 
the latter to insure the largest freedom to this 
substitute in the discharge of his duties. 

The wise Pastor secures as much service as 



The Church School. 123 

possible from his lay members. He never does 
any work that he can induce a member of his 
Church to perform as acceptably and success- 
fully as himself 

The school having been committed to the 
care of the subordinate, our model Pastor never 
trespasses upon the superintendent's preroga- 
tives there. These, conscientiously respected 
by the Pastor, are not exactingly exercised by 
the superintendent, and there is a sort of rivalry 
between them to secure double honor each for 
the other, which gives confidence, unity, and 
power to the school, such as it could never se- 
cure under an administration weakened by 
petty jealousies and contemptible competitions. 

3. The Pastor will occasionally conduct the 
" General Review" of the lesson. Indeed, un- 
less the superintendent has special facihty in 
this, we regard it as a service belonging to the 
Pastor. It is here that his office as " Head 
Teacher" touches the school, and the methods 
and success of his subordinates are brought to 



124 The Church School. 

the test. But in this he will be careful to avoid 
the very appearance of trespassing upon the 
superintendent's ground. 

4. The Pastor will arrange with the superin- 
tendent for special opportunities to drill the 
school in the Catechism, in sacred geography, 
history, etc., etc. Once a month, perhaps, after 
the regular lesson and review for the day have 
been completed, the Pastor may introduce a 
special service called (as by one Pastor of our 
acquaintance) " The Evangelistery," or (as by 
another) ** The Pastoral," designed to drill the 
school in the Ten Commandments, the Apostles' 
Creed, the Lord's Prayer, choice selections 
from the Bible, (such as the Beatitudes, the 
Twenty- thh'd Psalm, etc.,) old hymns and tunes 
of the Church, etc., etc. Such an exercise, 
joined in heartily by teachers and scholars, 
occupying but a few minutes each month, would 
perhaps give the Pastor more permanent influ- 
ence than a too frequent appearance before his 
school. 



The Church School. 125 

5. The Pastor will not interrupt classes dur- 
.ng the regular study hour by visitations and 
conversations. Our theory is that no one (not 
even the superintendent) should visit any class 
daring the lesson hour. 

6. He will watch jealously the literature of 
the school, co-operating with the superintendent 
and a judicious committee in selecting the 
proper books and papers for distribution. 

7. We think that ordinarily the Pastor should 
not be required to teach a class in Sunday 
school, especially if he is expected to preach 
two sermons besides on the same day. There 
are circumstances which justify the opposite 
course. Where he is the only man who can 
hold a certain grade of young intellects in his 
school, the Pastor may be expected to accept 
the position of teacher ; but he should keep on 
the lookout for some strong man or woman to 
take his place as soon as possible. 

V. What may the Pastor do during the week 
for the Sunday school of which he has charge f 



i26 The Church School. 

Knowing that the single hour a week usually 
devoted to its sessions is not sufficient to accom- 
plish the full results contemplated by this instir 
tution, the Pastor will seriously inquire how the 
week-day power .of the Sunday school maybe 
augmented. In his own reply to this practical 
question we shall find his measure of responsi- 
bility recognized, and the outline of his duties 
laid down. 

1. The Pastor may hold a regular teachers' 
meeting every week. He may recognize it as 
one of the established services of his Church, 
announcing it on the Sabbath, carefully prepar- 
ing for its exercises, consecrating zeal, time, and 
talents to it, convincing the Church of the high 
estimate he places upon it, and then, by his ad- 
mirable management of its services, he may win 
and retain every Sunday school teacher as 3 
regular attendant and student. 

2. It does not follow from the above state- 
ment that the Pastor should invariably conduct 
the teachers' meeting, and yet it is primarily his 



The Church School. 127 

right to do so. He is the " pastor and teacher " 
of the whole Church. With him rests the re- 
sponsibiUty as to the doctrines of which his 
Church is, in all its departments, the exponent. 
It is his duty to see that all the subordinate 
teachers and officers of his Church are correct 
in their theory of religion, consistent in their 
daily lives, and competent to instruct the youth 
and adults of whom the Holy Ghost has made 
him overseer. In many cases the abundant 
labors of the Pastor in other departments, and 
the special fitness of the superintendent or other 
person, may justify the performance of this 
service by other than the Pastor. As a matter 
of expediency, or by a special arrangement of 
the Church itself, the superintendent may reg- 
ularly conduct the teachers' meeting. But 
where there is a Pastor the original right and 
responsibility in this matter are with him. A 
wise Pastor always secures as much service as 
possible from his Church, but never forgets that 
he is responsible for the matter, measure, and 



128 The Church School. 

method of instruction in the Holy Scriptures 
which his Church imparts. He will, however, 
carefully conserve that most important of all the 
elements of Church power — mutual charity. 
The maintenance of authority at the expense of 
charity is a questionable gain. 

3. He may, during the week, hold other and 
special services, varying in their character, but 
all designed to expound and apply the word of 
God, and to promote the habit of Bible reading 
and study among his people. How much, for 
example, a minister might accomplish by giving 
a series of " drills " in Bible history and geog- 
raphy, or by occasional lectures on Bible archae- 
ology, natural history, etc. How often the 
collation of Scripture texts by a large audience, 
enforcing a single doctrine of the Bible, might be 
made the medium of spiritual power to a Church. 
Now we believe that every Pastor should labor 
to promote and popularize Bible study ; and 
he who rightly prizes, and himself personally 
and professionally sea7rhes and loves God's word, 



The Church School. 129 

will not only find time for such special labor, 
but will throw into it such genuine earnestness, 
and multiply such skillful devices, as to render 
" our Pastor's week-evening Bible service " a 
most popular and powerful agency for winning 
souls and edifying the Church. 

The wise and ingenious author of "Ad 
Clerum " suggests : " Wherever the exercises 
of the pulpit are sustained with vigor, the Bible 
class will be found powerfully instrumental for 
good ; and where pulpit duties are inefficiently 
discharged, something is requisite to supplement 
their deficiencies and compensate for their 
weakness." 

We shall be excused for making another 
quotation from Dr. Parker : 

" In the Bible you will find scope enough for 
the exhaustion of all your ability and resources 
without frittering away your time on things 
too high for you. I have found it very con- 
venient and profitable to follow up in a Bible 
class a course of expository preaching : say, for 



130 The Church School. 

example, you are expounding one of ihe Gospels 
in a series of Sunday morning lectures ; get the 
members of your Bible class to take notes of 
your exposition, and to give the criticism or 
argument in their own words. This will sup- 
ply an excellent basis for further discussion in 
class ; and if your experience correspond to my 
own, you will often receive suggestions enough 
to enable you to prepare a second and better 
lecture on your last Sunday morning's subject. 
You will probably find a difficulty in getting 
some of your members to adopt the habit of 
taking notes and making abstracts or para- 
phrases, but a little gentle persuasion in private 
will often secure the object you have in view. 
In conducting processes of this kind I have 
received many a hint as to the best method of 
preaching. You find out the ignorance of your 
hearers ; you see how they mistake the mean- 
ing of words which to the preacher are quite 
simple ; you feel how slow they are to compre- 
hend any process of reasoning, and how little 



The Church School. 131 

account they can give of arguments on which 
you set great store. These facts will often clip 
the wings of your soaring rhetoric, and force 
you, if you are an honest steward, to preach not 
for yourself, but to others. This is the conde- 
scension which comes of being crucified with 
the Saviour, and this the holy desire which is 
intent on the one infinitely blessed object of 
savmg the souls of them that hear the holy 
word from your lips." 

Here, too, we may quote a letter from the 
interesting life of Dr. James Hamilton by 
William Arnot. The letter was written to 
his friend June 16, 1840, but it has the ring 
of a Sunday school man of 1872 who had de- 
cided to " teach by the use of objects in the 
new style." 

" My dear William : — The war must be 
carried on at all points. Like you, we have got 
Sabbath schools, and, like you, I mean to en- 
lighten the children on Bible botany. This 



132 The Church School. 

letter is an order for the requisite ammunition ; 
and though it implies a vast deal of trouble, 
your ecclesiastical zeal will come to the helf of 
your patience, and your brotherly love to the 
help of both. Send me, therefore, the follow- 
mg articles : three volumes ' Library of Enter- 
taining Knowledge — Forest Trees, Fruits, Veg- 
etable Substances ;' Harris's 'Natural History 
of the Bible ; ' Paxton's ' Illustrations,* the 
botanical volume, (these two from Divinity Li- 
brary,) and, failing these, any good book on the 
subject ; * Edinburgh University Annual,' if 
you can get it from any one, for my essay. 
Item : from Jane the brown parcel of fruits 
which I gave her, the cone from Lebanon, and 
the twig of sycamore. Among the papers in 
my herbarium, next the window, is a twig of 
olive and a piece of red everlasting from Tabor. 
I think they are wrapped up in a piece of paper. 
Item : roll up the palm leaf into a coil, which I 
think may be done without breaking it. Buy a 
pomegranate, by all means, if it can be got ; a 



The Church School. 133 

few almonds and walnuts, both in the shell. 
In some apothecary's or perfumer's you may 
be able to get me a bit of frankincense, and it 
would be a great affair if I could get a few 
olives, well preserved in a vial. They may be 
had in a confectioner's. Also some dates from 
a fruiterer. When all these are packed, send 
them per Saturday's steamer. 

" Ever yours, affectionately, 

" James Hamilton." 

4. The Pastor may, through the teachers' 
meeting, the Bible service, and in special normal 
classeSy develop the teaching power of the 
Church, raising up from the young men and 
women in his Sunday school a corps of conse- 
crated, competent, and enthusiastic teachers 
and class-leaders. The distinction, by the way, 
between the office of Sunday school teacher 
and that of class-leader is not so great as cus- 
tom and general conviction have made it. We 
need more class-leading Sunday school teachers. 



134 The Church School. 

Not less do we need Bible-teaching class-leaders. 
The normal class instructions of an enterpris- 
ing and efficient Pastor will return speedily in 
the increased efficiency of these his helpers. 

Since the Sunday school teacher is the Pas- 
tor's assistant, and since his efforts may so 
effectually supplement the efforts of the pulpit, 
to whom, if not to the Pastor, shall the Sunday 
school teacher look for assistance } The Pastor 
is ex officio the teacher of his teachers. He is 
their professor of biblical interpretation and 
systematic theology. 

The minister should, therefore, be a thorough 
biblical scholar. If he has been trained in a 
theological seminary, he should not despise, so 
as to forget, the rudiments of that training. If 
he never enjoyed these advantages, he should 
spend some time every day in making up for 
the earlier deficiencies. An hour or two a day, 
systematically devoted to reading and study, 
with reference to this acquisition, will in two or 
three years enable him to consult the original 



The Church School. 135 

of the Old and New Testaments, make him 
famiHar with sacred archaeology in its several 
branches, and with all else that appertains to 
biblical interpretation. The fact that he prose- 
cutes these studies in order to teach, and the 
constant effort of simplifying and systematizing 
his knowledge, will make it doubly valuable to 
him, and more than compensate for the failure 
of his earUer years. 

5. He may attend, as frequently as practica- 
ble, Sunday school conventions and institutes, 
both union and denominational, that he may 
observe carefully the methods adopted by other 
workers, imbibe somewhat of their spirit, and 
communicate no less than he receives, because 
of the peculiar zeal and persistent fidelity with 
which at home he prosecutes his work. 




All thy children shall be taught of the Lord. 

O that there were such an heart in them, that they w ould 
fear me, and keep all my commandments always, that it might 
be well with them, and with their children for ever ! 

Arise, lift up the lad, and hold him in thine hand ; for I 
will make him a great nation. 

Take this child away, and nurse it for me, and I will give 
thee thy wages. 

As arrows are in the hand of a mighty man ; 

So are children of the youth. 

Happy is the man that hath his quiver full of them : 

They shall not be ashamed. 

But they shall speak with the enemies in the gate. 

That our sons may be as plants 

Grown up in their youth ; 

That our daughters may be as corner stones. 

Polished after the similitude of a palace. 

And when the chief priests and scribes saw the wonderful 
things that he did, and the children crying in the temple, and 
saying, Hosanna to the Son of David ; they were sore dis- 
pleased. 



c:^c 




CHAPTER VII. 

THE CHILDREN AND THE CHURCH. 
"Forbid them not to come unto me." — Matt, xix, 14. 

"XT O one who has read " The Last Days of 
^ Pompeii " can forget the sudden advent of 
Sallust into the arena of the Pompeiian amphi- 
theater, dragging in with him the priest Calenus, 
and crying out, " Remove the Athenian ! haste 
— he is innocent ! Arrest Arbaces the Egyp- 
tian — HE is the murderer of Apacides ! " 

The people cried out, '^Arbaces to the Lion !" 
The praetor called out, " Officer, remove the 
accused Glaucus." 

"As the praetor gave the word of release there 
was a cry of joy — a female voice — a child's voice, 
and it was of joy ! It rang through the heart 
of the assembly with electric force ; it was 
touching, it was holy, that child's voice. And 



138 The Church School. 

the populace echoed it back with sympathizing 
congratulation. * Silence ! ' said the grave 
praetor — * who is there ? ' * The blind girl — 
Nydia,' answered Sallust ; ' it is her hand that 
has raised Calenus from the grave, and deliv- 
ered Glaucus from the lions.' " 

So the voice of the child rings through the 
earth. Every- where it is " touching, it is holy, 
that child's voice." It calls out from the 
realm of innocency and faith and joyousness 
to the world of guilt and of evil consciousness 
and of despair. Thank God for the ministry 
of the child ! 

*' Nearer I seem to God while gazing upon thee ! 
'Tis ages since he made his youngest star ; 
His hand were on thee as 'twere yesterday. 
Thou later revelation ! 

***** 
O bright and singing babe, 
What shalt thou be hereafter ? " 

The Christian Church answers this question ; 
answers it as no other religious faith on the 
earth has been able to answer it. 



The Church School. 139 

"What shalt thou be hereafter?" Behold 
Him of Nazareth standing with outstretched 
hands : " Suffer the little children, and forbid 
them not, to come unto me ; for of such is the 
kingdom of heayen ! " 

We have not heretofore spoken of the Sun- 
day school as though it were exclusively for the 
instruction of children. We do not so regard 
it, and do not so speak of it. We have been 
trying to call the attention of the Church to 
the fact that the Sunday school is designed to 
promote a thorough knowledge of the word of 
God, and a thorough training in the Christian 
life. This being its aim, and adults needing 
such knowledge and training as much as chil- 
dren, we have tried to interest adults in the 
Sunday school. The children will attend the 
school of the Church without much persuasion. 
They should also be brought up to a regular 
attendance at the preaching service. They 
should early be led to a personal knowledge 
Df Christ and an identification of themselves 



I4C The Church School. 

with the Church. To these two topics let us 
give some attention. 

First, the atteiidmice of children upon preach- 
ing. It is desirable. The service is one di- 
vinely appointed. It is a means of spiritual 
quickening. It is an intellectual stimulant. It 
elevates the tastes. It is a wholesome way oi" 
passing a portion of God's day. It is calcu- 
lated to exert a great influence upon the child 
as a member of society and of the nation whose 
prosperity so much depends upon the recog- 
nition of God. The reverence there begotten 
for the minister, as an embassador of heaven, 
has a beneficial effect. The worship is inspir- 
ing. Blessed are the children whose feet tread 
the courts of the Lord's house on the day of 
the Lord ; who go thither from habit, never 
having known any thing else from earliest 
childhood ! 

We are familiar with the usual objections : 
" The child cannot understand the sermon." 
Nor do all adults. We shall do well to remem- 



The Church School. 141 

ber that the children are more appreciative 
hearers than many suppose, and that with 
increase of culture and wisdom and tact on the 
part of the ministry, we shall have more sim- 
plicity and plainness of speech in the pulpit, to 
the advantage of both children and adults. " Our 
children are disincHned to go." How does it 
happen that they have ever had any choice in 
the matter ? They should not remember the 
day when they did not attend preaching. But 
then, what has their disinclination to do with 
the claims of God and of their earthly parents ? 
Have they not learned prompt and unquestion- 
ing obedience to a father's command .'' And do 
parents grant children a release from all uncon- 
genial tasks ? Because disinclined to it, do they 
neglect the week-day school and its appointed 
lessons.? "We may prejudice our children 
against public service, so that when they become 
old they will not attend because alienated from 
the Ch irch by the rigorous discipline of child- 
hood." The opposite is true. The men and 



142 The Church School 

women of our day who are most faithful in 
attendance on the sanctuary are those who have 
been habituated to it. Those who were allowed 
in youth "to have their own way" are not usu- 
ally the most devout saints, nor the most regu 
lar in the discharge of public or private religious 
duties. We do not sympathize with what are 
called " special services for children " when they 
serve as an excuse for non-attendance at the 
public worship. 

Our rule is this : Give some truth in every 
sermon to hearers of all capacities, to every 
man his portion in due season, rightly dividing 
the word of God, and our children will grow up 
to reverence and delight in the sanctuary and in 
the law of the Lord. 

Let ministers urge upon heads of families the 
importance of this duty, and then let them study 
so to read the Scripture lessons, and order the 
service of song, and preach the words of eternal 
life, that the " duty " discharged by the parent 
may be by the Pastor transformed into a 



The Church School. 143 

"delight" to the children. So shall they bless 
him : and the blessing of a little child is next 
in preciousness to the blessing of the LorJ 
himself. 

A few words upon the second topic : The 
children and Church-membership. Whatever 
be the theological opinion and the ecclesiasti- 
cal policy with reference to childhood and its 
religious life and relations, one thing is in- 
controvertible. The earlier a child can be 
brought to a personal recognition of Jesus as 
his Saviour, and to a personal identification 
with the Church, the better for him. Baptized 
or unbaptized in infancy, at birth a sinner or 
by the provisions of grace virtually a saint, 
with these questions we have not now to do ; 
but as early in the child's life as possible, we 
say, teach him implicit trust in Christ, and the 
full consecration of his little life and all its 
possibilities to Christ. We may depend upon 
the co-operation of the Holy Ghost, who will 
supplement our lack of insight into the peculiar 



144 The Church School. 

nature of the child, and the immaturity of 
thought and conviction which we are so prone 
to attribute to our youth. 

Let us, however, be wise with our very 
highest wisdom in this direction. Remember- 
ing that the conversion of the little one is the 
work of the Spirit, let us seek the Spirit. Re- 
membering that the Spirit operates through 
the truth, let us teach the truth. Especially 
do we advise : 

1. Distinguish between a transitory emotion 
easily traceable to circumstances, and the deeper 
and often less demonstrative work of the Spirit 
of God. 

2. Guard against unwise public methods of 
" seeking religion." We believe that children 
should publicly profess Christ ; but we are 
painfully aware that the very measures often 
adopted to secure this end are more likely to 
develop pride and morbid self-consciousness 
than piety and humility. Let God's minis- 
ters guard this interest under the leading of 



The Church School. 145 

God's Spirit and the dictates of their best 
judgment. 

3. Take good care of the little disciples after 
the first profession. Teach them, bear with 
them, aid them ; remember that they are chil- 
dren, and never seek to adjust upon their souls 
an overgrown type of piety which has been 
taken out of a "religious biography," and 
which was, even with the adult, an exception, 
if not an excrescence. Never try to take the 
"boy" out of a boy in order to make him a 
Christian. What he loses is worth more to 
him than what he receives in the exchange. 
Rather lead him into the paths of practical 
faith, in God. Teach him the glory of hard 
service for Christ. Exalt principle. Store his 
mind with Gospel facts and maxims and 
promises. Teach him to pray daily, to 
love Jesus as he loves his mother, to be 
true , always and every- where, to avoid all 
pretenses, to fairly represent the power and 

nobleness of the Christian religion at home, 
10 



146 



The Church School. 



in the play-ground, at school, and in the 
street. 

Of the Sunday-school teacher as a guide 
and class-leader we shall speak further on. 




He that ruleth, with diligence. 

For I say, through the grace given unto me, to every man 
that is among you, not to think of himself more highly than 
he ought to think ; but to think soberly, according as God 
hath dealt to every man the measure of faith. 

The heart of the wise teacheth his mouth. 
And addeth learning to his lips. 
Pleasant words are as an honeycomb. 
Sweet to the soul, and health to the bones. 

Hear ; for I will speak of excellent things ; 
And the opening of my lips shall be right things. 

We are taught and we teach by something about us that 
never goes into language at all. — Bishop Huntington. 



CHAPTER VIII. 

THE SUPERINTENDENT. 

** And Moses verily was faithful in all his house as a servant, 
for a testimony of those things which were to be spoken after." 
— Heb. iii, 5. 

'THHERE are three qualifications which are 
-*- indispensable to the efficient Sunday 
school superintendent : 

I. A true personal character. This is im- 
portant, since it determines the quality and 
spirit of his teachings, the character of the per- 
sons whom he selects as his assistants, and 
makes itself felt in the very atmosphere of the 
school-room. His unconscious influence should 
be helpful and holy. He is all the while com- 
municating a personal, involuntary influence. 
Like Hercules, of whom it was said, " Whether 
he walked or stood or sat down, he conquered," 



150 The Church School. 

— the Sunday school superintendent is affecting 
the opinions, tastes, and habits of others. *'We 
are watched," says Bishop Huntington ; " we are 
searched through and through by those we un- 
dertake to lead ; not in a jealous or malignant 
criticism, but in earnest, good faith." Our 
looks teach. " The countenance of holy men," 
says Chrysostom, " is full of spiritual power." 
Our gait, and tones of voice, and spontaneous 
expressions, and the reputations we have, all 
are full of teaching energy. A superintendent 
should be a man of unsullied name ; a man 
whom it pays a teacher or a scholar to think 
about ; who, when his name is casually men- 
tioned, or by some association suggested, during 
the week, brings to the heart a feeling of glad- 
ness and gratitude and aspiration. There is 
scarcely a scholar who does not have occasion 
to think about his superintendent a score of 
times every week. Well for both if the acci- 
dental recurrence of the superintendent's name or 
face or voice brings a holier purpose to the pupil. 



The Church School. 151 

2. The second element in the successful su- 
perintendent is the quick eye. He must see in 
order to govern. He must see promptly. There 
are men who seem never to detect disturbing 
elements in their schools. They have no sensi- 
tiveness. If aware of trouble they seem unable 
to locate it. And so the school runs on with 
undetected, and of course uncorrected, evils to 
hamper and weaken it. 

3. A man may have character and a quick 
eye, and yet not be a good superintendent. The 
third indispensable qualification is governing 
tact. He must be able to touch the spot where 
trouble is in the school-room. We know su- 
perintendents who stamp and ring and scold 
and suffer, but do not know how to make 
things better. 

There may be inherent strength without 
ability to rule. The connection may be want- 
ing between the engine and the spindles. A 
cog is broken. A strap has slipped. The power 
goes for nothing if the connection be severed. 



152 The Church School. 

The true superintendent has personal power, is 
prompt to see where its exercise is demanded, 
and knows just how and when and where to 
apply it. 

We speak of the superintendent principally 
as a governor. As such he governs in the in- 
terest of the Church, not regarding his school 
as an independency. He co-operates with the 
Pastor. He announces all public and social 
Church services in the school, and does his best 
to secure the attendance of all. It is in no 
small degree owing to his efforts that the Sab- 
bath morning service and the week evening 
prayer-meetings are crowded. 

He governs through the teachers, as the 
colonel of a regiment through the captains of 
the several companies. 

He governs in kindness, never publicly re- 
buking teacher or pupil — repressing disorder 
firmly ; correcting irregularities promptly ; but 
doing all this without appearing to be even for 
one moment ill at ease himself, and never in the 



The Church School. 153 

slightest degree violating the highest standard 
of courtesy. 

He governs honestly. He never buys schol- 
ars from a neighboring school by the offer of 
costly presents, nor bribes his own scholars to 
proselyte in any way for the sake of enlarging 
the attendance. He regards all such things 
with ineffable scorn and contempt. 

He governs in calmness. He has a strong 
will, and brings it to bear with heavy pressure 
on all departments of his school ; but it is done 
so gently and in so quiet a way that one might 
almost charge him with governing too little. 
He brings a school to perfect stillness at will. 
There is a charm in the quietness of all his 
movements. The school feels it, and delights 
to respond by respectful and attentive silence 
to his word of command. As governor, the su- 
perintendent is chiefly a protector. He protects 
scholars against demoralizing associations in 
the class ; against indifferent and incompetent 
teachers ; against the tendency so painfully 



154 The Church School. 

manifest in our day to irreverence in the house 
of God. He protects teachers against the 
interruptions of librarian, missionary collectors, 
visitors and speech-makers — in every possible 
way aiding and encouraging and inspiring them 
in their work. 

He is superintendent all the week, and not 
only on the Sabbath. As superintendent he 
reads up the literature of his profession, attends 
institutes, visits his teachers in a pastoral 
way, regularly attends all public services of the 
Church, co-operates with the proper officers in 
promoting the growth of Zion, and thus pro- 
longs his term of office indefinitely, because 
" faithful " like Moses " in all his house as a 
servant " of God and of his Church. 

The superintendent has much influence in 
attracting adult members to the school, and 
in exalting the word among them. He aids 
the Pastor in the week-evening special classes, 
and will never be content until a flourishing 
Normal Class is giving good promise of a 



The Church School. 



155 



band of thoroughly trained teachers for the 
future. 

This is our ideal Superintendent of the 
Church School. May the number of such 
laborers be multiplied ! 




He was more honorable than the thirty, but he attained not 
to the first three. 

And these are they whom David set over the service of 
song in the house of the Lord, after that the ark had rest. 

Out of Machir came down governors. 

And out of Zebulon they that handle the pen of the writer. 

Shelomith and his brethren were over all the treasures of 
the dedicated things. 

Of making many books there is no aid. 

And the things that thou hast heard of me among many 
witnesses, the same commit thou to faithful men, who shall be 
able to teach others also. 



CHAPTER IX. 

OTHER OFFICERS. 

There are differences of administrations, but the same Lord. 
—I Cor. xii, 5. 

\ T /"E have recognized the Sunday school in 
its higher form as an integrant part of 
the Church ; the pastor as its head, and the 
superintendent as his assistant and subordinate. 
Thus all Church officers, elders, deacons, vestry- 
men, stewards, class leaders, or by whatever offi- 
cial title designated, become identified with the 
Church school; and all so-called "officers of 
the school," who are essential to its organization 
and successful operation, become thereby exalted 
to the dignity of Church officials. They may 
be neither the head nor the heart of the " body 
of Christ." The lowly service which some are 
required to perform may cause them to be ac- 



158 The Church School. 

counted but the finger or the foot. And yet if 
the blood of the heart throb m them, their serv- 
ice is no mean thing in His sight who judgeth 
not according to man's judgment. The finger 
may at the last wear a lustrous jewel, and the 
foot tread upon golden streets. The motive of 
service is what determines its worth. What- 
ever the " administration," be it in matters high 
or low, as the world measures the divers minis- 
tries of the Church, "the same Lord " will use 
it for his glory. 

We shall offer a few practical hints in this 
connection upon the duties of Church officers 
who are more immediately associated with the 
school department itself, premising that all who 
are charged with the management of ecclesias- 
tical affairs — whether in matters material or 
spiritual — should feel a keen and ever-increas- 
ing interest in this branch of the Church, and 
should deliberate and legislate in its behalf; 
devising liberal financial endowments, providing 
commodious and comfortable quarters, supply- 



The Church School 159 

ing without stint all requisite apparatus for the 
most successful prosecution of this work. 

In the Church school there must be persons 
" set over the service of song." What would 
the Sunaay school be without music ? What 
would the music be without some responsible 
and well-qualified conductor.'* Let us say a 
few things about this officer. 

He should believe in music as a medium of 
worship and as a means of grace, and this even 
in the Sunday school, where it has been too 
frequently (our pen had almost said, too com- 
monly) a mere source of entertainment and of 
enjoyment. The chorister we covet believes 
that the singing in Sunday school should be 
full of worship — sincere, reverent, joyful praise 
— cultivating in our youth the devotional senti- 
ment, and uplifting them toward God in blessed 
communion every time they convene to consult 
his word. Therefore the chorister should be a 
Christian. This is the first requisition; and 
this will give an unction to his leadership which 



i6o The Church School. 

may well compensate the lack of high profes- 
sional attainment. We do not depreciate the 
one by strenuously advocating the other. The 
employment of worldly, trifling, tippling leaders 
of song in the Sunday schools is simply an 
abomination. Such men corrupt our youth, 
and neutralize the holy sentiment which the 
hymns of Zion put upon their lips. 

As leader of singing in a Church school the 
chorister will use the music and the hymns of 
the Church so as to retain among the young 
people a knowledge of the " old hymns," and in 
this way train them to sing in the sanctuary, 
that the distinction may not be too marked, 
as is now the case between so-called " Sunday 
school" and "Church" music. 

As a subordinate of both Pastor and Super- 
intendent he will be guided by them in his 
selections, and will aim in every possible way 
to increase through the school the power of 
this important service. It will be a grand 
day, indeed, for the Church of Christ when 



The Church School. i6i 

in all the public assemblies the "hosannas" 
of her children are heard ; when the liveliest 
Gospel melodies of these latter days alternate 
in the sanctuary with the more grand and 
stately tunes of a former age, and all the peophy 
with more care for the sentiment than for the 
style of rendering it, give utterance in loud and 
united voice to the praises of God. This was 
one secret of the success of early Methodism. 
This is one of the greatest needs of modern 
Methodism. May the Sunday school do her 
part toward correcting the present unfortunate 
tendency toward " artistic performances " and 
orchestral monopolies in the house of God ! 

The Secretary is not an unimportant officer 
in the Sunday school. He is assistant to the 
"clerk" or "recording secretary" of the Church 
Are not the names he registers by that very act 
placed on the roll of the Church } Not all, in- 
deed, as full members, nor as probationers, nor 
as baptized " subjects ; " but if in none of these 

relations, certainly as candidates- for the Church 
11 



i62 The Church School. 

— " catechumens " if you please — and thus within 
her grasp and under her influence. The secre- 
tary should therefore record names cautiously, 
pass them over to the Pastor regularly, notice 
and report absences promptly, and seek by all 
the means in his power — not forgetting prayer 
and personal correspondence — to hold in the 
Church perpetually those whose names he is 
permitted to record on the Sunday school roll. 
He should see that scholars who must leave the 
school are provided with certificates of member- 
ship and standing. We venture the assertion 
that twenty good secretaries who hold the true 
theory of the Church school will save in one 
year at least a hundred persons to the Church 
in the places to which they remove, and this 
simply by providing the departing pupils with 
certificates, and by anticipating their arrival at 
the place of destination by a letter, or circular, 
or duplicate certificate, forwarded to the Pastor 
resident there. This good work may be still 
further facilitated by following the dismissed 



The Church School. 163 

members with frequent circulars relating to the 
school, and with personal letters of Christian 
friendship, counsel, and inquiry. The results 
of such correspondence should be recorded in 
a book kept for that purpose. In this way the 
secretary may all the while extend the influence 
of the particular Church with which he is identi- 
fied, and by his pen perform a service of inesti- 
mable value. 

The duties of the Treasurer are few, easily 
understood, and usually well performed. We 
hope that the day is not far distant when each 
Sunday school shall have an annual appropria- 
tion from the Church of which it is a part. This 
arrangement will render the treasurer's service 
still more simple and agreeable. 

And now concerning the Librarian. We 
cannot speak of his duties without advancing a 
theory relative to the library itself. And this 
is our thinking on this annoying but important 
question : We believe that the Church should 
purchase, organize, distribute, and replenish the 



164 The Church School. 

library of the Church Sunday school, i. Be- 
cause the Church is largely responsible for 
the literature read by her members, and by 
those who are providentially under her direction. 
2. Because the dignity attaching to the title and 
idea of a " Church library" will tend to improve 
the character of the books selected. They will 
be more likely to meet the tastes of adults and 
advanced young people than a so-called " Sun- 
day school library." 3. Because by this arrange- 
ment the Sunday school will be relieved of the 
odium that it now incurs from the unfavorable 
reputation which Sunday school books bear 
among cultivated people. 4. Because a Church 
library will be kept open the more easily during 
the week to supply readers ; thus avoiding in- 
terruption of the lessons and waste of time in 
Sunday school. 

How shall a school desiring to secure these 
benefits proceed in carrying out the plan.?' 
I. Let the Sunday school officers and teachers 
by a formal vote transfer the library now in the 



The Church School. 165 

school to the officers of the Church, requesting 
them to accept, and to establish a Church 
library. 2. Let the board (or whatever the 
Church organization may be called) appoint a 
committee of at least five judicious, cultivated 
Christian ladies and gentlemen, whose duty it 
shall be to read and approve new books, and 
every month to place a new installment on the 
shelves, that the interest in the library may be 
always fresh. 3. Let the library be opened be- 
fore and after prayer-meeting on a week even- 
ing ; also on Saturday afternoon and evening. 
To accommodate persons living in the country 
or at a distance from the Church, let the Church 
library be opened on Sabbath at such hours as 
will not interfere with the service of preaching 
or of Bible study. 4. Keep a list of all persons 
who agree to receive, read, and return the books, 
To all such issue free cards and catalogues. 

In some places this plan may be wholly im- 
practicable. It will grow more and more into 
favor, however, with the large schools, especially 



i66 The Church School. 

as they learn to depend more upon Bible study 
and training than upon other and outside at- 
tractions. 

In the school or independent of it, the library 
must have a manager and a system. We depend 
more upon the manager than upon the system. 
Given, a librarian with tact, industry, and en- 
thusiasm, and he will make any scheme — even 
the poorest— a success, while without the right 
man to handle it, the best method in the world 
will prove a failure. 

Last, but by no means least in the roll of 
Church school officers, are teachers and class- 
leaders, of whom as workers of the same order 
and as sub-Pastors we shall speak in our closing 
chapter. 



Remove not the ancient landmark, which thy tathen 
have set. 

And the king went up into the house of the Lord, and all 
the men of Judah and all the inhabitants of Jerusalem with 
him, and the priests, and the prophets, and all the people, 
both small and great : and he read in their ears all the words 
of the book of the covenant which was found in the house of 
the Lord. 

Wherewithal shall a young man cleanse his way ? 
By taking heed thereto according to thy word. 

I have written unto you, young men, because ye aie strong, 
and the word of God abideth in you. 



CHAPTER X. 

THE OLDER SCHOLARS. 

More noble, ... in that they received the word with all 
readiness of mind, and searched the Scriptures daily. — Acts 
xvii, II. 

T T T^E do not despair of the old, although we 
^ ^ labor sedulously, and with such confi- 
dence, in behalf of the young. Sometimes we 
are afraid that theories which place so high an 
estimate upon the opportunities of childhood 
may tend to discourage those who, looking back 
from middle age upon lost privileges, almost 
assure themselves that past neglect has for- 
feited future opportunity. The lamentation 
which closes with the fateful words, " Too late ! '* 
may prove disastrous to the doubting and de- 
spairing soul. 

Why should we pronounce our own doom 



I/O The Church School. 

while the sun shines upon us, and the good 
God prolongs our lives, and the glorious Gospel 
appeals with its "whosoevers" to the ears and 
hearts of men ? 

Why should the old neglect mental improve- 
ment because in early life they gave so little 
attention to it ? The records of history speak 
hopefully to the old. We have somewhere met 
the following illustrations of the possibilities of 
age : " Socrates at an extreme age learned to 
play on musical instruments. Cato at eighty 
years of age thought proper to learn the Greek 
language. Plutarch when between seventy and 
eighty commenced the study of Latin. Boc- 
caccio was thirty-five years of age when he 
commenced his studies in light literature, yet 
he became one of the three great masters of 
the Tuscan dialect, Dante and Petrarch being 
the other two. Sir H. Spelman neglected the 
sciences in his youth, but commenced the study 
of them when he was between fifty and sixty 
years of age. After this time he became a 



The Church School. 171 

most learned antiquarian and lawyer. Colbeth, 
the famous French minister, at sixty years of 
age returned to his Latin and law studies. 
Ludovico at the great age of one hundred and 
fifteen wrote the memories of his own times. 
Ogilby, the translator of Homer and Virgil, was 
unacquainted with Latin and Greek until he was 
past fifty years of age. Franklin did not com- 
mence his philosophical pursuits until he had 
reached his fiftieth year. Accorso, a great 
lawyer, being asked why he began his study of 
law so late, answered, that indeed he began it 
late ; he could therefore master it sooner. 
Dryden in his sixty-eighth year commenced 
the translation of the IHad, and his most 
pleasing productions were written in his old 
age." 

Many an old man has learned the wisdom 
of Christ, and commenced a career of disci- 
pleship with the frosts of age whitening his 
brow. With regret for a wasted past of three- 
score years, he has consecrated the remaining 



172 The Church School. 

eternity of his existence to the God who made 
and redeemed him. 

Let not the aged neglect the improvement of 
mind and heart and time and all gracious op- 
portunity. Let the Sunday school be a school 
for all. Let the Bible be the text-book of the 
infant and of the octogenarian. Let hope cheer 
and inspire the trembling, self-distrustful, re- 
gretful man who, having long absented himself 
from Christ, seeks at last to be a true and 
studious disciple in the school of our great 
Master. 

But there is an important class in the Church 
and community who do not count themselves 
old enough to be called adults, and yet who 
protest against being regarded as children. 
We call them "the young people." Now the 
Church must have a firmer hold upon this class. 
One or two hours a week of Sabbath school sing- 
ing, teaching, and social cheer will not suffice. 

Here is the great problem — How shall we 
secure the regular attendance of a larger proper- 



The Church School. 173 

tion of young people and adults at our schools, 
and how gain a firmer hold upon them when 
once connected with us ? It is important, too, 
in securing this hold, to do it by means that 
will contribute to the great end of our Church- 
work — the development of Christian character 
through Bible study. Now, how can we induce 
our people generally to study the word of God ? 
How surround this work with attractions suffi- 
cient to counteract the dissipating influences of 
the world ? How make such study contribute 
to the social life and strength, as well as to the 
spirituality, of the Church ? These questions 
have been asked over and over again by Pastors 
and influential laymen. We propose to give 
an answer. 

I. The Pastor himself has more influence in 
this matter than any other man, we had almost 
said than any five men in his Church. His 
position gives him a sort of authority. His 
words weigh more than the words of other men. 
As we have already shown, in his pulpit an- 



174 The Church School. 

nouncements, prayers, and sermons, in prayer- 
meetings, in pastoral callsj in casual contacts 
with the members of his Church, he may do a 
vast deal for this work. Then what so mighty 
as his personal example } 

2. A few influential Church-members and 
office-holders may form themselves into an effi- 
cient league whose words and example, opera- 
ting in the several spheres of personal influence, 
would draw many adults toward the school of 
the Church. 

3. A higher order of teaching in the school 
will work incalculably more than outside influ- 
ence, and where the two can co-operate we may 
look for rapid and gratifying growth. 

4. The relinquishment (in smaller places) of 
one of the sermons would afford time for a serv- 
ice of Bible study. In large cities, where pulpit 
competitions are rife and require two regular 
public services, the modification of one of these 
into a sort of popular Bible lecture-lesson would 
soon so charm the people with biblical study, 



The Church School. 175 

and furnish them opportunity to attend to it, 
that the Church could fulfill the Master's com- 
mand to teach, as it now does to preach, the word. 
Such a " Bible service," with simultaneous an- 
swers from the vast congregation, with illustra- 
tive diagrams, maps, etc., to aid the teacher or 
lecturer, with songs of salvation sung by old and 
young in a magnificent chorus-choir composed 
of the whole assembly, would be no desecration 
of God's day, and would develop vastly more 
intellectual activit}^ and love for the Holy Script- 
ures than it is possible for the present preach- 
ing service to secure. 

5. But at present let us see what may be done 
during the week in the direction indicated. And 
to make our plan clear, let us formulate it in 
a Constitution. We suggest it tentatively, for 
although during our early pastorate we employed 
some of its features, others are, so far as we are 
concerned, entirely untested. 



176 The Church School. 

Constitution of the Senior Circle. 

1. It is the design of the Senior Circle con- 
nected with Church to encourage the 

habitual and thorough study of the Holy Script- 
ures, especially by the young people and adults 
of the Church and community ; the cultivation 
of correct habits of reading and study, and the 
promotion of a true social life in connection with 
the Church ; and to do this in such a manner as 
shall advance the divine kingdom in our midst, 
tend to the deepening of spiritual experience, 
and the increase of our moral and religious 
influence. 

2. There shall be a principal, secretary, and 
treasurer, who, together with the Pastor of the 
Church and the superintendent of the Sunday 
school, shall constitute a board of managers, all 
of whom shall be elected annually. [Where the 
Pastor or superintendent is elected as principal 
another name shall be added, so that the board 
shall always consist of five officers.] 



The Church School. 177 

3. The Senior Circle shall hold a meeting 
every week. Once every quarter it shall be 
known as the social session. Three times 
every quarter the meetings shall be known 
as the lecture session. Nine times a quarter 
they shall be called lesson sessions. [The social 
session is designed to be a sort of conversazione, 
or literary gathering for social conversation, the 
examination of pictures and maps, the reading 
of essays, etc., etc. ; this meeting to be free 
from formality and restraint, and calculated to 
mingle the freedom of a Church sociable with 
the higher ends of literary associations. Such 
literary meetings are now quite common among 
select circles in the Church. The Senior Circle 
will aim to popularize them. At the lecture ses- 
sion some scientific subject may be taken up, 
and illustrated by diagrams, experiments, etc. 
Popular lectures on chemistry, astronomy, pho- 
tography, telegraphy, etc., etc., prepared by home 
talent and in the interest of Christianity, would 

soon awaken an interest in that Church and its 
12 



178 The Church School. 

school, and secure the best talent of the com- 
munity to do a grand work in the way of rehg- 
ious culture for all concerned. The lesson ses- 
sions should be devoted to the study of the semi- 
secular phases of the Bible, which can have 
little or no place in the regular Sunday school 
exercises, such as outlines of Bible history, the 
geography of the Bible, its manners and cus- 
toms, natural history, civil and religious regula- 
tions, etc., etc., a department full of fascination, 
throwing light upon all parts of the holy Book, 
and yet but little known by the mass of even 
Christian people.* 

4. The Senior Circle must never interfere 
with the Sunday school and its established 
meetings, nor under any circumstances hold 
Sunday sessions. [While the organizations are 
entirely distinct, the Circle is designed to encour- 
age and foster the school by attracting to it the 
older portion of the community.] 

* We shall speak more at len^jtli on tins subject in the next 
chapter. 



The Church School. 179 

5. There shall be two grades or classes of 
members in the Senior Circle. First, the pledged: 
those who agree to attend regularly the sessions 
of the Sunday <;chool and the Senior Circle, 
prepare all lessons required, and obey the regu- 
lations adopted. From this class the Board of 
Managers must be elected. Secondly, the in- 
vited^ who may, by vote of the pledged members, 
be enrolled as members of the Circle. The 
invited members are entitled to all the advan- 
tages of the Circle except the right to vote and 
hold office. No person under fifteen years of 
age can be a pledged member. 




Go and walk through the land, and describe it, and come 
again to me, that I may here cast lots for you before the 
Lord in Shiloh. And the men went and passed through the 
land, and described it by cities into seven parts in a book. 

Come over into Macedonia, and help us. 

O Timothy, keep that which is committed to thy trust, 
avoiding profane and vain babblings, and oppositions of 
science falsely so called. 

Give all thou canst : high heaven rejects the lore 
(>f nicely calculated less or more. — Wordsworth. 




CHAPTER XL 

COLLATERAL AIDS. 
"Give thyself wholly to them."— i Tim. iv, 15. 

•^ I ^HE Bible is an immense book. It is as 
•^ wonderful for its richness and variety as 
for its magnitude. There is scarcely a branch 
of human knowledge upon which it does not 
shed some light. It is a book of diverse 
sciences, albeit its central science is that of 
salvation. To this all the rest bow as the 
sheaves of Hebron and the stars of heaven 
bowed to Joseph. 

In the unfolding of the plan of redemption 
which the Bible records we find a treasure of 
history, of biography, of geography, of ancient, 
peculiar, and almost forgotten usages, of philos- 
ophy, of ethics, of theology — such as no other 
book in the world contains. Now if a man 



1 82 The Church School. 

would be head-master of the school in which 
this great volume is the text-book, he must 
indeed give himself wholly to these things. 
He has no time for any thing else. He must 
be literally homo unius libri. 

The minister who becomes an enthusiastic 
pastor and teacher will find the pulpit a limited 
sphere and the Sabbath but a small portion of 
the time he needs for exposition, and for train- 
ing his people in the contents of the Book. 
Prizing all the knowledge which God has there 
communicated, he seeks to awaken in his young 
people and among the old an intense delight in 
truth. He trains them in Bible history and biog- 
raphy, knowing how much is lost by not taking up 
its events in their due chronological order. He 
trains his people in Bible geography — for how 
can one adequately comprehend history without 
geography "i Is not the Bible full of geography } 
And do not the lands of the Bible yet remain 
singularly unchanged in most of their features, 
as though God would preserve the land to com- 



The Church School. 183 

plement and thus corroborate and illustrate the 
Book ? The old customs — domestic, political, 
religious — how they are inwrought into the 
very texture of the divine poetry, prophecy, and 
precept ! One cannot clearly interpret the Word 
unless he knows these customs. And does not 
the far East still hold them ? Are they not 
glowing on granite and marble walls in Egypt ? 
Do not the clay books of Nineveh and Babylon 
perpetuate the knowledge of them ? Our wholly 
consecrated Pastor brings land and book, custom 
and book, picture and book together. The one 
explains the other. The young people who 
cared little for the Bible at first have been led 
into the very heart of it by way of Egypt and 
Sinai and Syria and Nineveh. They looked 
eagerly at the "stones" he showed them, and 
lo ! they found written on them the command 
ments of God. 

The Bible is a book of doctrines. The 
Church Catechism is a systematic arrangement 



i84 The Church School. 

of these doctrines. They are there formulated. 
They are to be buried in the mind of childhood 
as the conduits and water-pipes are laid under 
a city. For a time they seem almost useless ; 
hidden and forgotten. But lo ! one day the 
gates in the reservoir are hoisted, and through 
the buried pipes rushes a stream of cold, re- 
freshing, delightful, life-giving water. So our 
Pastor believes in the'" dry formulas " of faith; 
but he teaches them in so pleasant a manner 
that they never seem dry to his scholars, and 
betimes, and before a long time too, the streams 
of salvation flow through them. 

The Church is also an army. The Pastor 
knows this well, and all the week keeps his people 
drilling and warring and working. He raises up 
from among his little people a band oi willing 
laborers and brave soldiers. He scatters tracts 
by their hands. He collects by their aid mis- 
sionary money. He distributes Bibles, he visits 
the poor, the sick, and the imprisoned through 
his busy people. 



The Church School. 185 

Knowing that service rendered is all the more 
zealously and efficiently performed if it be intel- 
ligent service, he trains his people in missionary 
work. They know the missionary maps and the 
various fields of missionary labor the peculiar 
difficulties to be there overcome, the measure of 
success achieved already, the work remaining 
to be done. 

He moreover trains his people in all kinds of 
Christian work, and makes them acquainted as 
far as possible with the history of eleemosynary 
institutions and brotherhoods the world over. 
His Church is itself a " College for Bible stu- 
dents and for Christian workers." 
' ' Science is busy. He exalts science, but 
never above the God of science ; and he strips 
infidelity of all its modern pretenses and soph- 
isms, never for a moment admitting the pos- 
sibility that revelation may yet succumb to 
" reason," or scientific culture displace the old- 
fashioned Gospel. He understands science, and 
tries to awaken in his membership, old and 



1 86 The Church School. 

young, an admiration for it ; but in this he 
never loses sight, nor allows them to lose sight, 
of the cross of Christ. 

The consecrated Pastor trains up teachers 
from the senior scholars. He believes in normal 
classes. He graduates a band of well-trained 
young people every year, appointing them to 
office in the presence of the whole congrega- 
tion, and requiring of them certain sacred vows 
before he accepts their service. 

Such a Pastor finds perpetual delight in the 
word and the work of the Lord. And need we 
say that the Lord himself delighteth in such 
service and in such servants } 




Except the Lord build the house, 
They labor in vain that build it : 
Except the Lord keep the city, 
The watchman waketh but in vain. 

This is the word of the Lord unto Zerubbabel, saying, 
Not by might, nor by power. 
But by my Spirit, saith the Lord of hosts. 

Study to show thyself approved unto God, a workman that 
needeth not to be ashamed, rightly dividing the word of 
truth. 



CHAPTER XII. 

THE GREAT NEEDS. 

** Go . . . teach (disciple) all nations. . . ; teaching (in* 
»tructing) them. . . ; and, lo, I am with you alway, even 
unto the end of the world." — Matt, xxviii, 20. 

'nr^HE first and main want of the modern 
"^ Sunday school is the Master's presence. 
The spiritual mission of the institution has been 
forgotten, less by the talkers at conventions 
than by the great majority of teachers who 
never attend conventions. The theory of the 
few outreaches the practice of the many. We 
have reason to fear that there are many teachers 
who make no personal religious appeals to their 
pupils, who never pray with them, in whose 
classes young persons have remained for years 
without a knowledge of Christ, without any 
deep-wrought convictions, and even without 



190 The Church School. 

one zealous effort on the teacher's part for their 
conversion. Such classes and such schools 
seem to lack only one thing, but it is the one 
thing needful. Enthusiasm, numbers, attract- 
iveness, and a score of other charms they may 
possess, but O ! where is the Master .-* 

We trace this lamentable lack to the indefi- 
nite if not incorrect theories which underlie 
the Sunday school. If what we build be a 
breakwater instead of a light-house, why be 
surprised that no rays fall upon the black night 
from its summit ? If the Sunday school is a 
human, subordinate, temporary substitute, inde- 
pendent of the Church and without Divine 
authority, who can wonder that the Divine co- 
operation has not been sought or secured ! If 
it is organized merely to /zo/d childhood until 
the Church itself shall come with diviner 
powers, we need not measure its worth by any 
spiritual result, and may expect that in the 
zeal to perfect its organization, display its^drill 
in music, martial movement, and biblical schol- 



The Church School. 191 

arship, it will too often forget to pass its pupils 
over to the Church, and not unfrequently alien- 
ate them from it. But the school is more than 
this theory allows, and it needs first and always 
the Divine co-operation. No degree of conven- 
ience and elegance in architectural arrange- 
ments, no completeness in appointments, no 
precision and harmony of movement in disci- 
pHne,no thoroughness in intellectual training, no 
impressive proprieties in devotional service, no 
ingenious illustrations from the superintendent's 
desk or blackboard, no eloquence in occasional 
addresses — none of these things can compen- 
sate for the absence of the "power" which the 
Holy Ghost alone imparts. The Master's pres- 
ence is indispensable, for ours is the school of 
Christ. We certainly need the Spirit in the 
school of the Word, because the Word is the 
" sword of the Spirit." 

Next to the Master's presence the modern 
Sunday school craves ecclesiastical recog7tition 
as a means of grace. The Methodist Church 



192 The Church School. 

owes more than she can estimate to her system 
of class-meetings. By this she has maintained 
a permanent pastorate in connection with the 
itinerancy. The class leaders are the Pas- 
tor's assistants — sub-Pastors. We have often 
asked, Why may not the groupings or classes 
of the Sunday school be incorporated in the 
arrangements of the Church } Thus we should 
secure unity of plan, and at the same time 
increase the number of the Pastor's authorized 
lielpers. 

Are the objects and appropriate methods of the 
Church and school classes so diverse as to render 
this impracticable } The Church class seeks 
the advancement of each believer in the divine 
life ; it encourages the free expression of his 
convictions, needs, and attainments ; it rebukes, 
exhorts, admonishes, and instructs, building 
k'm up in Christian knowledge and purity. To 
the inquirer it is the Interpreter's house, where 
many great truths are for the first time ex- 
plained to him. Now precisely what the 



The Church School. 193 

Church class scholar needs our Sunday school 
scholar needs — frank conversation about the 
way of life, admonition, exhortation, instruction, 
and encouragement — all tending to growth in 
grace. We claim that this is the true object of 
the Church school. It is a spiritual, not an in- 
tellectual gymnasium. It strikes at the heart. 
Alas ! that we have so few such schools. Our 
most approved teachers have inquired more 
after method than after power. To recite well 
every Sabbath, and not so much to live near 
to Christ and to work for Christ every day, has 
been the great aim of many of our most cele- 
brated schools. 

We would fain impress Pastors, teachers, 
superintendents, and scholars with the fact that 
the Sunday school is designed to strengthen 
religious character and experience ; and that 
what the faithful class leader would do for his 
class member, the faithful Sunday school teacher 
should do for his scholar. " But all Sunday 

scholars are not Church members." Full mem' 
13 



194 The Church School. 

hers by faith and baptism, alas ! no ; perhaps 
not even probationers or seekers. We have not 
been sufficiently aiming at this. We have not 
informed our pupils upon their admission to the 
school that we could not do our best work for 
them until they had given themselves to Christ. 
And we fear that a large majority of the Sunday 
school scholars are unconverted. Though not 
*' full members," " probationers," or " seekers," 
do these scholars sustain no relation to the 
Church } " Baptized members from infancy, 
perhaps." But for them we organize Church 
classes. Are all other scholars outside of the 
Church, in such a sense as to render the class 
arrangement inappropriate and unprofitable } 
We hold them by parental authority, and gen- 
erally by their own consent, and we claim that 
as candidates for baptism — " catechumens " like 
those of old — they are in some sense connected 
with the Church. They walk at least in the 
outer courts, and we may more easily than we 
think (because Christ is with us) lead them up 



The Church School. 195 

through the gate Beautiful into the higher courts 
of the Lord's house. The catechumens need 
the pastoral and sub-pastoral care. By virtue 
of their relation to the Church through the fam- 
ilies to which they belong, we are directed in 
the Discipline to visit and instruct them. Shall 
their voluntary relation to the school of the 
Church grant us no similar or superior advan- 
tages ? We think that such interest in them, 
and such ecclesiastical relations guaranteed 
them, would exalt their view of the Church, 
and make them eager to enter her higher fel- 
lowships. 

" But would you turn the exercises of a Sun- 
day school class into those of a Church class } " 
We should unquestionably correct the. one-sided 
methods of each by a blending of their respect- 
ive characteristics. To the study of Scripture 
truth (the chief thing in the best Sunday school 
classes as now conducted) we should add the 
element of personal experience, (the main thing 
in the Church class.) The ever-present aim 



196 The Church School. 

of the Sunday school teacher should be the 
spiritual profit of his scholars. The frankest 
expression of their religious doubts and desires 
should be encouraged. Every lesson should be 
examined with a view to the edification of each 
pupil. And if the Church class leader, follow- 
ing the Sunday school teacher's example, were 
to introduce more of the divine Word into the 
exercises of his weekly meeting, we are confi- 
dent that an element of interest and strength 
would be imparted to the service. Truth is the 
sword of the Spirit ; truth is the wire through 
which the celestial currents sweep. 

Father Reeves, the matchless class leader 
of Lambeth, knew the value of the Bible, and 
was never satisfied "until each member could 
for himself prove from the Scripture every doc- 
trine he professed, and quote from Scripture the 
warrant for each promise, on the fulfillment of 
which he relied." He used occasionally to devote 
an entire, session of his class to the study of a 
Scripture lesson, as a Bible class would. When 



The Church School. 197 

men of middle age, and old men who did not 
know how to read, were brought into his class 
he taught them. " And," said he, " we set apart 
a Sunday for them to read a portion of Holy 
Scripture to us, to hear how they improve, and 
to stimulate others to learn." * 

Can we forget the " Holy Club " at Oxford, 
with their week-evening meetings for reading 
the Greek Testament and the ancient classics, 
and on Sunday evenings their studies in divin- 
ity .? "They built me up daily," says George 
Whitefield, " in the knowledge and fear of God, 
and taught me to endure hardness as a good 
soldier of Jesus Christ." 

We say, then, let us make the Church class a 

* The biographer of Father Reeves, after reporting his 
method of conducting class, says, " Rather novel this ! some 
may be disposed to exclaim. Yes ; but let them that say so 
think again, and they will acknowledge it undeniably good. 
This excellent leader would not have his members satisfied 
until they could prove from Scripture the soundness of their 
faith, and until, to the joy of their souls, they could read for 
themselves in their own tongue the wonderful works of God. 
May such leaders and members be multiplied ! " 



198 The Church School. 

Bible school for spiritual growth, and its leader 
t teacher ; and let the Sunday school class be- 
come a Bible school for spiritual growth, and its 
teacher a leader. This arrangement will not 
interfere with, but rather benefit, the love-feasts 
and general classes of the Church, increase the 
though tfulness and stability of Christians, render 
the preaching of God's word a greater delight, 
and enable us to retain in the Church the mul- 
titudes of young people who now every year 
drop out of our schools through the lack of 
Church sympathy, of adult attendance, intel- 
lectual food, and spiritual influence. 

The next most urgent demand of the Sunday 
school is to be met by earnest, trained Christian 
teachers. We would not raise an impracticable 
standard here. First the teacher should have 
a general knowledge of the plan of salvation ; 
then that experience of God's grace which 
makes the plan precious and real. These will 
be accompanied by a love for the " word of his 
grace." Then he needs the will to wrest time 



The Church School. 199 

enough from the world's grasp every week for a 
careful preparation of the lesson ; love enough 
for the scholars and that truth to make the 
teacher simple, conversational, and straightfor- 
ward in his manner ; tact to draw out the 
scholars' own thought, and concentrate their 
attention upon the one central truth of the 
lesson. These will give the teacher, under the 
divine blessing, abundant success. 

After this, the more biblical and scientific 
knowledge the teacher has the better. Mere 
intellectual brilliancy and force, without heart 
or Christ — away with them ! and away with all 
lifeless systems of teaching ! We love system, 
and believe in thorough analysis in order to 
exhaustive exegesis, but let this be attended to 
in the study at home. In the class, let our 
method be that of free and wisely- ^directed con- 
versation, arresting the attention of all, eliciting 
the opinions and experiences of each, and lead- 
ing to profitable self-application. 

The personal character of the teacher is of 



200 The Church School. 

paramount importance. Piety is as indispen- 
sable here as in the class leader and pastor. 
The teacher's character is a perpetual presence 
with the scholar, so that it is itself a constant 
teacher. Through his influence the sown seed 
of the Sabbath is growing seven days in produc- 
tive soil, though the teacher "knoweth not 
how." Frivolity, love of dress and pleasure, 
carelessness, indifference, unkindness, superfi- 
ciality and vagueness in teaching — these, too, 
are seed, and they drop in the soil and grow, 
and what wonder if they choke the seed of the 
kingdom in the pupil's soul ? 

Blessed is he whose whole soul is given up 
to this work of teaching the word of God ! He 
is blessed /lere, for the study of the truth makes 
him even now free on the earth. Then, moreover, 
the fruit is often gathered this side the New Jeru- 
salem. There are teachers now living to whom 
their scholars have said : " Thanks, ten thousand 
thanks, for your faithful service. Lo ! it has 
brought us to Christ ! " Now this is heaven itself. 



The Church School. 201 

Such a teacher will be blessed hereafter — 
eternally blessed ! Do you not hear the words 
already falling from His lips who shall sit upon 
the " throne of His glory ? " Hark ! 

€0ine, p himtt of iq jTatjier, intiertt p kingimm pnpanli for 
m tram \^i foundation of \^t uiorll . . . SfBrilii S m unto m, 
Sncsnintf) u tje liana Uu it unto one of tlic Imt of t!)e0e mii 
hmiiren, tie liane iione it unto m, Mt. nn, S€, 40. 




THE SUNDAY-SCHOOL 

NORMAL GUIDE. 



1. We here present a series of Sabbath- School Normal Lessons on topics 
selected by a committee of gentlemen representing ten different denomina- 
tions. "We furnish in this "Normal Guide" helpful outlines, notes, analyses, 
mnemonic devices, normal praxes, directions for personal and home study, 
with references to other books for reading and study. 

2. This *' Guide " is adapted to the use of any local normal-class, and of 
individual students, who, deprived of normal-class, institute, and assembly 
opportunities, are compelled to pursue such studies at home and alone, and 
who are so busy that they can spare but a few minutes a day for study. 

3. For a full account of the Chautauqua Course, with its grades, classes, 
programmes, books, certificates, and diplomas, address "Chautauqua 
office, Plainfield, N. J." The work which began with Sunday-scliool 
studies in 1874 has developed especially in the department of "week-day 
work," until it presents full courses in secular and biblical departments. 

4. Let the class or the individual taking up this " Guide " as a text-book 
steadily prosecute the prescribed course ; never yielding to discouragement; 
often consulting ministers or experienced teachers ; occasionally visiting 
the public schools ; talking about the subjects of the course to children and 
neighbors : and by much reading, close thinking, frequent conversation, and 
fervent prayer, seeking to be thorough and devout Bible students, and 
efficient and enthusiastic Bible teachers. 

5. This course of biblical and Sabbath-school lessons cannot be studied 
and completed within the two or three weeks of a summer assembly. 
There must be a preparatory and a supplemental work, a pre-v'iew and a 
;r-view. The way to profit by Chautauqua, and Island Park, and Round 
Lake, and South Framingham, and other assemblies, is to work hard, 
alone and in classes, before these services open, and to follow them by 
further reading, thought, and practice. 



TUE SUNDAY-SCUOOL NORMAL GUIDE. 203 

6. During the two weeks of an assembly one may review what has been 
done ; carry on what has been begun ; witness the illustration of methods 
of teaching ; receive directions for after-study, and acquire more knowledge 
through class-drills, specimen lessons, conversations, and lectures. 

7. The following general plan may be adopted in taking up these 
lessons : 

1. Normal class Reviews of the lessons on the Bible — names, books 
classification, writers, languages, gradual development, canon, princi* 
pal versions ; Bible biography, manners and customs, natural history, 
and other biblical topics ; 

2. Class Drills on Bible evidences and inspiration ; on Bible history, 
chronology, geography ; on the mission and power of the Bible, and 
on laws of interpretation ; on the Sabbath-school superintendent's 
office and work, the teacher's office and work, the teacher's Bible and 
other helps, and the teachers' meeting ; on the study of a Bible lesson, 
on the powers of the soul ; on acquiring, retaining, applying, qnd com- 
municating knowledge ; 

3. Lectures on Bible institutions, prophecy, and doctrines ; on the 
teaching process ; on the new departures in Sunday-school work ; and 
on the power of crayon in teaching ; 

4. Conversations and Question-Drawer Hints on the Sabbath- 
school ; its place, purpose, domestic and ecclesiastical relations, organ- 
ization, officers, management, classification, appliances, lesson systems 
difficulties and mistakes of Sabbath-school teachers, week-day power 
of the Sabbath-school ; home preparation by pupils ; teaching careless 
and insubordinate pupils ; 

5. Praxes and Illustrations on the teaching process — approach, at- 
tention, illustration, analogies, analysis, questioning, quickening, re- 
viewing, memoiy-training, self-application, word-picturing, map-draw- 
ing ; teaching senior, intermediate, and primary classes ; the Sabbath 
school programme ; the "Assembly;" the children's meeting etc. 



204 THE SUNDAY-SCHOOL NORMAL GUIDE. 

SPECIAL NOTE. 

1. Sunday-school teachers should cultivate the habit of writing notes, 
outlines, questions, incidents, etc. "Writing promotes accuracy, improves 
the memory, and gives one command of his knowledge. 

2. Sunday-school teachers should converse as often as possible about 
general biblical and educational themes, and especially about the particu- 
lar lessons which they expect to teach. 



THE ISrOHMAL OOUIl.SE. 

I. BIBLICAL I>EI*AI1TM:ENT. 

I. THE NAMES OF THE BIBLE. 

1. The names of the Bible may be divided m\.o Jive classes : — 

1. From the material used in making ancient books — "bible." 

2. From the mode of revealing truth — " oracles." 

3. From the mode of recording truth — "scriptures." 

4. From the contents of the book — "word," "law," " law; prophet* 

and psalms," "testaments," or "covenants." 

5. From the character of the book — THE Bible, the HOLY Bible, the 

CANONICAL Scriptures. 

2. The ten names of the Bible : B. O. S. W. L. LPP. T. C. Tb. tHb., 
and CS. 

3. For further study examine, by means of a good dictionary, the deriv*. 
tions and litei-al meanings of the following words : Bible, Oracles, Script- 
ures, Testaments, Covenants, Canon. 

4. Consult Chautauqua Text-book No. 19, First Exercise. 

5. At home teach some child or children the names of the Bible, and 
tell the story of Moses receiving and breaking the tables of the law. 

II. THE BOOKS OF THE BIBLE. 

1. The Bible is the Book of books ; divine in its origin, and expressing 
the divine wisdom and love. 

2. The Bible is a Book of books, containing a number of small pamph- 
lets, or tracts, written by different persons, in different places, at differ- 
ent times, in different languages. These books vary in subject-matter and 
hterary style. 

3. The Bible contains 66 pamphlets, or books, 39 of them constituting 
Ihe Old Testament, and 27 the New. 



THE SUNDAY-SCUOOL NORMAL GUIDE. 205 

4. For further information examine Chautauqua Text-Book No. ig. 
Second Exercise. 

5. On a slate, or home black-board, place a picture of the Bible ; on 
the outside of it place 39, under that 27. Draw a line, under which place 
66. Write the word Different, and under it place the following initial 
letters : P. P. T. L. S-M. L-S. By means of this little black-board 
device teach one or more children the numbers of the books in the Old 
and New Testaments, and also the substance of paragraph 2, above. 

6. Encourage some child to teach the above in your presence to another 
child. 

7. Tell them about the Bible as a "library," rich, great, cheap, accu- 
mulating through the centuries. 

III. THE CLASSIFICATION OF THE BOOKS OF THE 
BIBLE. 

1. Read the following texts of Scripture : 2 Cor. 3. 14 ; 2 Cor. 3. 6 • 
Zech. 7. 12 ; Matt. ii. 13 ; Matt. 22. 40; Acts 13. 15 ; Luke 24. 44. 

a. The Modern Classification : 

1. The Old Testament ' 39 

1. The Pentateuch : G. E. L. N. D 5 

2. Historical: J.J. R. S. K. C. E. N. E 12 

3. Poetical : J. P. P. E. S 5 

4. Prophetical : 

1. Greater : L J. L. E. D 5 

2. Lesser : H. J. A. O. J. M. N. H. Z. H. Z. M 12 

2. The Ne^v Testament 27 

I Historical : M. M. L. J. A 5 

2. Pauline Epistles : R. C. G. E. P. C. T. T. T. P. H. . . . 14 

3. General or Catholic Epistles : J. P. J. J 7 

4. Prophetical : R I 

b. For the Jewish Classification see Chautauqua Text-Book No. 19, 
Fourth Exercise. 

2. Teach a child or children to master the names of the several classes 
of the books in the Bible, and also the name of the book under each class. 
Encourage your home circle of older people to do the same thing. 

3. For Helps to Memory see Chautauqua Text-Book No. ig, Fourth 
Exercise. 

4. As the following books are named in the class, or at home, let the 
pupils tell to which Testament and to what class each book belongs, 
whether to the Pentateuch, Historical, Poetical, Epistolary, or Prophetical, 
If Prophetical, greater or lesser; if Epistolary, Pauline or General : 



206 



THE SUNDAY-SCHOOL NOKMAL GUIDE. 



Malachi, 


Esther, 


Jonah, 


Ecclesiastes, 


Luke, 


Chronicles, 


Philippians, 


Jude, 


Joel, 


Joshua, 


Thessalonians, 


Habakkuk, 


Proverbs, 


Ephesians, 


Samuel, 


Zechariah, 


Job, 


Obadiah, 


Song of Solomon 


, Mark, 


Ezra, 


Colossians, 


Hebrews, 


Leviticus, 


Ezekiel, 


Titus, 


Nahum, 


Exodus, 


Revelation, 


John, 


Haggai, 


Psalms, 


Judges, 


Ruth, 


Numbers, 


Corinthians, 


Peter, 


Philemon, 


Isaiah, 


Acts, 


Nehemiah, 


Genesis, 


Deuteronomy, 


Matthew, 


Jeremiah, 


Zephaniah, 


Micah, 


Romans, 


Hosea, 


Timothy, 


Galatians, 


James, 


Amos, 


Lamentations, 


John. 


Daniel, 


Kings, 









IV. THE WRITERS OF THE BIBLE. 



1. God has seen fit to employ human instruments in revealing to us his 
word. 

2. In revealing his word God selected certain men to write, complete, 
and compile it. 

3. The Holy Spirit has not revealed the full list of the sacred writers 
whom God chose to produce his word. 

4. The truth of the book does not depend upon our knowledge of the 
names of the several writers. Law is law, even though we do not know 
the name of the man who suggested, framed, copied, or printed it. 

5. It is probable that the books of the Bible were written by thiriy-six 
or more different persons. 

6. Most of the books of the Bible were written by the men whose names 
they bear — for example, Joshua, the Prophets, the Evangelists, and the 
writers of the epistles. 

7. The following partial list will be of service : — 

The Pentateuch was, for the most part, written by Moses 

Job Job or Moses 

Judges, Ruth, and Samuel, Samuel, Nathan, and Gad 

Esther, Ezra, and the Chronicles Ezra 

The Kings Nathan, Iddo, Jeremiah, Ezra 

The Psalms Asaph, Moses, David 

Proverbs and Ecclesiastes Solomon 

The Acts of the Apostles Luke 

The Revelation John the Apostle 

8. Recall the entire list of books in the Bible, and name the probable 
writer of each. 

9. Teach the children at home to associate the names of the writers with 
the books. Put the names of the books on the home black-board, leaving 
space for little fingers to add the writers* names. 



THE SUNDAY-SCHOOL XOEMAL GUIDE. 207 

lo. For further information, consult Chautauqua Text-Book No. 19, 
Fifth Exercise. 

V. LANGUAGES OF THE BIBLE. 

1. The descendants of Abraham were called Hebrews. The word means 
to " pass over." Abraham was called Hebrew because he passed over the 
Euphrates. Others say it is derived from a preposition denoting "be- 
yond," that is, one who dwelt beyond the Euphrates. Others derive it 
from £i>er, one of the descendants of Shem. 

2. The Old Testament was almost entirely written in the Hebrew lan- 
guage — "The language of Canaan," Isa. 19. 18; the " Jews' language," 
Isa. 36. 13 ; " the holy tongue," Targu?n. 

3. Certain portions of the books of Ezra and Daniel, and one verse of 
Jeremiah, were written in the Chaldee language. The passages in Chaldee 
are Ezra 5. 8 ; 6. 12; 7. 12-26 ; Dan. 2. 4 ; 7. 28 ; Jer. 10. ii. 

4. The New Testament was written in Greek. The Greek of the New 
Testament was not classic, but was written by Jews who spoke Greek, and 
" whose modes of thought were formed on Hebrew originals." New Tes- 
tament Greek is called Hellenistic Greek. 

5. For further information see Chautauqua Text-Book No. 19, Sixth 
Exercise. 

6. Examine specimens of classic and New Testament Greek, and of He- 
brew and Chaldee in some cyclopedia. 

VL THE GRADUAL DEVELOPMENT OF THE BIBLE. 

1. The Bible was not produced at once, but was developed through the 
centuries as God produced the supernatural history which these holy books 
record. 

2. There was for more than twenty-five hundred years a great body of 
oral tradition, in which facts of history from the earliest times had been 
brought down, and with which the people were familiar even before it was 
recorded in the first book of Moses. 

3. Soon after the death of Moses the Pentateuch was completed, proba- 
bly by Joshua, and constituted the law of Israel. These books formed the 
Jewish Scriptures up to the time of the Babylonish captivity. 

4. After the captivity Ezra and Nehemiah collected the canonical books 
and arranged them in three divisions — the Law, the Prophets, and the 
Psalms. "All the Hebrew books of the holy Bible were thus collected in 
one volume about 400 years before the birth of our Lord, ending with the 
Prophet Malachi." 

5. The earliest portion of the New Testament was probably St. Peter^s 
First Epistle ^ written about 16 years after our Lord's ascension. The other 



208 THE SL'XDAY-SCllOOL NORMAL GUIUE. 

booKS were all written within the next 20 years, except the Gospel of St 
John, and, perhaps, the Revelation, 

6. We have to-day the Pentateuch of Joshua's time, the Old Testament 
of Ezra's time, the New Testament of the time of St. John. 

7. Read the above facts by the aid of the following abbreviations : 
Grad. Devel. 2500. Oral Trad. Penta. Bab. Cap. Ex. Neh. 
L. PP. 400 I Pet. 16 yrs. 20 yrs. St. J. Rev. 

8. For further information concerning the gradual development of the 
Bible see Chautauqua Text-Book No. 19, Seventh Exercise. 

9. Take a Bible and explain to some child or children the composition 
of the Bible at different ages of the world, showing them the Pentateuch, 
the Prophets, (which included the historical books as well as the prophet- 
ical,) the Psalms, and the New Testament. 

VII. THE SACRED CANON. 

T. The human mind produces many books, containing human deduc- 
tions and speculations. Some of these books claim to be the results of 
human reason ; others to be revelations of God or of gods ; while some of 
them are the productions of minds intent on deception and mischief, what- 
ever they may profess. 

2. If, therefore, the true God should give a true book for human instruc- 
tion, there must be evidences that it is truly from God, so that men may 
distinguish between it and the false or defective works of man. There 
must be a rule or standard by which we may certainly know just what 
books are human and what are divine. 

3. Therefore, we have what is called THE CANON of Scripture. 

1. The word " Canoji" signifies literally a straight line, a rule, a law, 
a standard. 

2. The Scripture itself is a Canon or rule of life, the authoritative 
standard of religion and morality. 

3. The tests, rules, or standards by which we determine that it is in 
whole or in part from God are called the " Canon of Scripture." 

4. The catalogue of the several books which are thus examined and 
proved to be genuine and authentic is called " The Sacred Ca?ion." 

4. The Apocryphal Books. 

I. There are certain books which are recognized by the Romish 
Church as a part of the Holy Scriptures which we regard as uncan- 
onical, doubtful, and not to be accepted as Divine. These books 
are called " Apocryphal," from a Greek word which means hidden, 
seiretcdy mysterious. As St. Augustine says : " Let us omit those 
fabulous books of Scripture, which are called Apocryphal, because 
their secret origin was unknown to the Fathers." 



THE SUNDAY-SCHOOL A'OEMAL GUIDE. 209 

2. Among the Apocryphal books are : Esdras, Tobit, yuditk, addi- 
tions to Esther, Wisdotn of Solomon, Ecclesiasticus, Baruchy the 
Sojtg of the Three Holy Childi'en, Susanna, Bel and the Dragon, 
Maccabees. 

3. The main arguments against the Apocryphal books are : 

1. The Jews reject them. 

2. Philo, the learned Jew, never quotes them. 

3. They are expressly excluded by Josephus, 

4. They are never quoted by our Lord, nor by the apostles. 

5. Their writers do not claim inspiration. 

6. They contain much that is erroneous in fact and doctrine. 

4. There are also Apociyphal books of the New Testament times. 

These are, however, as easily proved to be uncanonical as those of 
the Old Testament. 

5. Commit to memocy ih^ four definitions of the Canon under paragraph 
three, above. 

6. Study the main argumejtts against the Apocryphal books. 

7. For further information concerning the Canon, see Chautauqua Text- 
Book No. 19, Eighth Exercise. 

VIII. THE IDENTITY OR GENUINENESS OF THE 
SCRIPTURE. 

1. The Bible we have does not essentially differ from the Bible of the 
primitive Church. Its several books have been preserved intact to the 
present time. 

2. There is no evidence that its records have been tampered with. 
Wherever we find these books in fragments or quotations they are identi- 
cal with those at present in our hands. 

3. From the relation of the sects to each other — Jews, Samaritans, 
Christians, Greeks, and Roman Catholics, Protestants, denominations — it 
has never been possible to effect any change without detection. 

4. For further information read pages 26-30, Chautauqua Text-Book 
No. 18. 

5. Commit to memory the following: " A book is said to be genuine if 
we have it as it was written by the person whose name it bears, or to 
whom it is ascribed." 

6. Imagine how difficult it would be for a person to take any well-known 
document to-day, for example, the Constitution of the United States, and 
so change it that fifty years from now it would be accepted with all its 
changes as genuine. 

7. How near to the grand old times of apostolic power it brings us, to 
feel that we look on genuine records made by their own hands ! 

14 



210 THE SUNDAY-SCHOOL NORMAL GUIDE. 

IX. HISTORICAL ACCURACY OF THE BIBLE. 

1. The Bible is in very large measure historical. It makes a record of 
the divine, miraculous action of God in the world, recording ordinary and 
extraordinary and supernatural occurrences, such as the rise and fall of 
nations, the career of remarkable individuals, wars, rivalries among am- 
bitious leaders, miraculous interpositions, prophetic announcements long 
centuries afterward fulfilled, etc. 

2. The Christian believer accepts all these historical statements as true, 
whether they relate to the ordinary events with which we are familiar in 
all history, or the extraordinaiy events which belong to a miraculous dis- 
pensation. 

3. The Bible was accepted as true by the people who lived nearest to the 
times and places in reported occurrences, and their confidence in the reality 
of the historic statements of the Bible was so positive that they encoun- 
tered perils of eveiy kind, and in thousands of cases sacrificed their own 
lives, in attestation of their firm faith in the historic truth of the book. 

4. So far as the Bible touches the realms of knowledge with which we 
are familiar — philological, geographical, historical, scientific, it is found to 
be in perfect accord with already known truth. The probability is that its 
statements beyond the limits of our knowledge are also reliable. 

5. For a discussion of the historic argument in favor of the divine 
origin of the Bible, read Chautauqua Text-Book No. 18, Fourth Exercise. 

6. Commit to memory the "Student's Review Outline," Chautauqua 
Text Book No. 18, page 46. 

7. Remember the law of spiritual evidence, " He that doeth my will 
shall know of the doctrine." A surrender of all the moral powers of the 
soul to purity tends to the removal of all questions concerning a divine 
revelation, and gives clearer views of its contents. 

8. Tell to children the story of the Bible as a record of actual events. 
It is not a " made-up " book. Its wonderful events happened, and then 
God prepared men to record them. 

X. DIVINE AUTHORITY OF THE BIBLE. 

1. This book, which is proved to be genuine and accurate in its historic 
statements, must have divine authority — for it reveals to us a divine incar- 
nation— Jesus Christ, whose life, being truthfully recorded as a mere mat- 
ter of history, at once establishes the divinity of the Old Testament which 
predicted him, and which he indorsed, and the New Testament which 

.made record of him. 

2. This genuine book, as a history, declares that Jesus Christ was a sin- 
less character ; that he wrought miracles, and that he rose from the dead 



THE SUNDAY-SCHOOL NORMAL GUIDE. 211 

and ascended into heaven. If this be true as a fact, then every thing ia 
true which he claimed. This involves the divine authority of the words 
which he spoke, and of the Scriptures which he fully indorsed and au- 
thorized. 

3. God might have revealed himself to men in many ways, (see Chautau- 
qua Text-Book No. 18, Second Exercise^ But he revealed himself through 
a book containing revelations concerning himself, man, the future, the 
method by which man may become godlike in character and enjoy God's 
presence through eternity. 

4. Read carefully Chautauqua Text-Book No. 18. 

5. Commit the seven steps, Chautauqua Text Book No. 18, page 46, 
ind the Old Chautauqua List, page 61. 

6. Do not attempt to use with children any arguments in favor of the 
Bible, as though they could doubt its identity. Tell the story — " the old, 
old story of Jesus and his love " — and they have the essence of all argu- 
ment, and in their hearts at that. 

XI. INSPIRATION OF THE BIBLE. 

1. The Bible claims to have been produced by divine inspiration. 
2 Tim. 3. 16 ; 2 Pet. i. 21 ; Deut. 31. 19, 22 ; Deut. 34. 10 ; 2 Sam. 
23. 21 ; Jer. 9. 12 ; i Cor. 2. 13 ; i John 4. 6 ; 2 Pet. 3. 16 ; i Thess. 
5. 27 ; Col. 4. 16 ; Rev. 2. 7. 

2. There is a difference of opinion as to just how this divine inspiration 
was effected in man, and it is a question of no importance. If God gave 
to man any revelation we may be sure that the contents of the book 
through which it is made are to be depended upon as the thoughts of 
God. 

3. Commit to memory the following definition by Dr. Knapp : ** We 
understand divine inspiration to be an extraordinary divine 
agency upon teachers v^hile giving instruction, vrhether oral or 
written, by which they were taught what and how they should 
write or speak." 

4. Read carefully the definitions of " inspiration " given in Chautauqua 
Text-Book No. 18, Fifth Exaixise. 

5. Commit to memory "Students' Review Outline," Chautauqua Text- 
Book No. 18, page 55. 

6. Think of the different ways by which an infinitely perfect Spirit 
might put into human thought divine knowledge, and guide in its declara* 
tion and registration. 

7. Commit the C. L. S. C. Catechism on Evidences :* 

* Prepared by Rev. J. L. Hurlbut. 



212 THE SUNDAY-SCHOOL NORMAL GUIDE. 

C. L. S. C. CATECHISM ON EVIDENCES. 
I. Definitions. 

1. What is claimed by the believer in the Bible ? That the Bible ia 
divine. 

2. What is included in this claim ? The genuineness, authenticity, and 
inspiration of Scripture. 

3. What is meant by the evidences of the Bible ? Those arguments or 
proofs by which we are able to satisfy a reasonable inquirer that the 
Bible is not the production of man, but that it is the work of God. 

4. What is meant by the genuineness of Scripture ? That our Bible 
does not essentially differ from the Bible of the primitive Church. 

5. What is meant by authenticity as applied to the Scriptures ? " That 
they may be relied upon as true and authoritative in all matters 
of faith and practice." — Webster. 

6. What is meant by inspiration ? " An extraordinary divine agency 
upon teachers while giving instruction, whether oral or written, 
by which they were taught what and how they should write or 
speak." 

7. How does the inspiration of Scripture follow upon the proofs of its au- 
thenticity ? Because its truths could become known only by a divine 
revelation. 

II. Proofs of Genuineness. 

8. Name four evidences of the genuineness of Scripture ? The ancient 
manuscripts, writers, versions, and councils. 

9. How do the ancient manuscripts now in existence attest the genuine- 
ness of Scripture ? By the substantial identity of the text in all of 
them. 

10. What proof is found in ancient Jewish and Christian writers? Their 
numerous quotations from and references to the Bible. 

1 1. What is the evidence from early versions or translations of the Bible ? 
Their substantial accordance with the present text. 

12. What proof of genuineness is afforded by the ancient Christian coun- 
cils? Their early and unanimous agreement upon the Canon of 
Scripture. 

13. Name four more proofs of genuineness. The sects, the contro- 
versies, the copyists, and the various readings. 

14. What is the proof from the many sects into which the Church was 
early divided? They based their faith on the same Scriptures, and 
watched their texts jealously. 



THE SUNDAY-SCHOOL NOllMAL GUIDE. 313 

15. Wliat is the proof of genuineness from early controversies in the 
Church ? Both parties appealed to the same sacred books. 

16. What evidence is afforded by the ancient copyists ? They were 
scrupulously careful in transcribing the sacred text. 

17. How do the "various readings," found in manuscripts now extant, 
prove that our copies are genuine ? From the trivial character of the 
differences which they show. 

III. Proofs of Authenticity and Inspiration. 

18. What are the four processes which lead to a conviction that the Bible 
is God's word ? Testimony, probability, experience, and the historic 
arguments. 

ig. What is the authority on which the most of people accept the Bible 
as divine ? The testimony of others. 

20. What evidence affords a probability that the Bible comes from God? 
The fact that it meets a need felt by every soul. 

21. What is the force of the argument from experience ? The heart 
that trusts the word, tests it, and proves its power. 

22. What is meant by the historic argument in behalf of Scripture ? 
That which builds up a systematic and complete demonstration of its 
truth. 

23. How was the Bible regarded by the people who lived nearest to the 
times and places of the events recorded in it ? It was fully accepted as 
authentic. 

24. What does their acceptance prove ? That it records facts and 
not fictions. 

25. What does the Bible contain, besides supernatural truths? Many 
references to events of ordinary history. 

26. By what are its historical statements corroborated? By ancient mon- 
uments, relics, ruins, and historians. 

27. By what other allusions is it tested? By the geography, ethnol- 
ogy, manners, and customs of the ancient world. 

28. What is proved by these tests ? That it was written at the places 
and times claimed for it. 

29. What other test has been recently brought to bear upon Scripture ? 
The results of natural science. 

30. How do the teachings of true science accord with the statements of 
Scripture? There is a remarkable harmony between the works of 
nature and revelation. 

31. What distinguishes the Bible from other books ? Its record of the 
most marvelous of all miracles, Jesus Christ. 



214 THE SUNDAY-SCHOOL XORMAL GUIDE. 

32. Why is the history and character of Christ itself an evidence of the 
truthfulness of Scripture? Because no writers could have originated 
a life and character so wonderful. 

33. Wlmt are the facts relating to the construction of the books of the 
Bible ? They were written by many hands, in different countries, 
extending through many centuries. 

34. What characteristics does it nevertheless possess as a whole? Unity 
of thought and steady development of doctrine. 

35. What does this prove ? That it had one author, and that one, 
God. 

36. What is the evidence of the Bible from its effects? The noble 
characters which result from its teachings show a holy, divine 
origin. 

37. What is the statement of the Bible itself on the subject of its author- 
ship. " All Scripture is given by inspiration of God." 2 Tim. 3. 16. 

XII. PRINCIPAL VERSIONS OF THE BIBLE. 

1. The Holy Scriptures, having been provided for a race of many lan- 
guages, must of necessity be translated from its original Hebrew and 
Greek into the tongues of the nations. 

2. The principal versions of the Scripture are the Chaldee Paraphra- 
ses, or Targums ; the Greek, including the Septuagint ; the Syriac ; 
the Latin ; and the English. 

3. The word " Targum" is Chaldee, and means "version," or " expla- 
nation," Several of these Targums have come down to us. 

4. The principal Greek version is called the Septuagint, which was made 
at the request of Ptolemy Philadelphus in Egypt, by seventy-two persons, 
about three hundred years B. C. 

5. Several Syriac translations were made, the most celebrated being the 
Peshito, or literal. 

6. The Latin translation, now known as the Vulgate, was made by 
Jerome between 385 and 405 A. D. By the Council of Trent it was or- 
dained that " the Vulgate alone should be esteemed authentic." 

7. Nine noble names are connected with the translation of the English 
Bible. 

B. A. W. T. C. C. C. P. J. 

L Venerable Bede. 5. Miles Coverdale. 

2. King Alfred. 6. Archbishop Cranmer, 

3. John De Wyclif. 7. John Calvin. 

4. William Tyndale. 8. Archbishop Parker. 

Q. King James I. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 315 

8. The present authorized version was suggested in 1603 during the 
reign of King James I. In 1 604 the king appointed 54 men to engage in 
its translation. The names of forty-seven of these translators are known. 
The work was commenced in 1607, and completed in 1611. 



10. Commit the O. L. S. O. Catechism on Biblical Literature :* 

1. Of how many books is the Bible composed ? Sixty-six — -written by 
about forty different writers. 

2. How many years was the canon in the course of its construction ? 
About 1,500 or 2,000 years, from the times of Moses and Job to 
those of St. John. 

3. What may these different Scripture writings, taken together, be con- 
sidered ? " One harmonious message of God spoken in many parts 
and many manners, by men and to men." 

4. In what language was the Old Testament originally written ? In 
Hebrew, except a few of the later writings, which were in the simi- 
lar Chaldee dialect. 

5. At what time was the Old Testament canon completed ? About 400 
years before Christ, by Ezra and Nehemiah. 

6. What are the Apocryphal books ? Certain books written by various 
Jewish authors between the close of the Old Testament history and 
the beginning of the New. 

7. Are they believed to possess divine inspiration and authority? The 
Jews never considered them a part of the sacred writings, and they 
have no internal evidence of a divine origin. 

8. By whom only have they been considered a part of Scripture? 
By the Roman Cathohc Council of Trent, held A. D. 1546. 

Q. What is the Samaritan Pentateuch ? A translation of the five 
books of Moses in the Samaritan dialect, which was made about 
400 years before Christ, and has been in existence ever since 
that period. 

10. What is the Septuagint ? A translation of the Old Testament 
into the Greek language, which was made for the Jews at Alexan- 
dria about 280 B. C. 

11. What is the Peshito or Syriac version ? A very ancient transla- 
tion of the Old and New Testaments into the Aramaic, the dialect 
of the Hebrews which was spoken in Palestine at the time of Christ . 

12. What is the Vulgate ? A translation of the Bible made by 
Jerome, 390 A. D., into the Latin or "common" language of his 

* Prepared by Rev. J. L. Hurlbut. 



216 THE SUNDAY-SCHOOL NORMAL GUIDE. 

time, which has for a thousand years been the standard authority of 
the Roman Catholic Church. 

13. For what purpose was Matthew's gospel written? Matthew's gos- 
pel, the first written, was for the benefit of the Hebrew Christians, 
and to present Jesus as the Messiah of Israel. 

14. What are the characteristics of Mark's gospel ? It was written 
under the guidance of the Apostle Peter, and is remarkable for its 
definite and pictorial account of incidents in the life of Christ. 

15. What was the special aim of Luke's gospel? To present Christ 
as the Saviour of the Gentile world. 

16. When and for what purpose was John's gospel written ? It was 
written at the close of the first century, in order to attest the com- 
plete divinity and humanity of our Lord. 

17. What ancient writers have borne testimony to the authority of the 
New Testament ? Papias, Irenseus, Tertullian, Justin Martyr, and 
others. 

18. By whom was the first translation of the Bible made into the 
English language ? A written translation, which remained in manu- 
script for centuries, was made by John de Wyclif, A. D. 1 380. 

19. By whom was the first printed translation made? By William 
Tyndale, the martyr, during the reign of Henry VIII. 

20. When was the authorized version of the Bible prepared ? In the 
reign of James I. ; commenced in 1607 and completed in 1611, by 
forty-seven scholars. 

21. What is biblical hermeneutics? The science of interpretation, 
xp-hich seeks to discover the true meaning of Scripture. 

22. What does the interpretation of Scripture demand ? Thoughtful- 
ness, candor, and a devotional spirit. 

23. In what way should the Bible be studied? 1.) With regard to 
its unity, as one book. 2.) With reference to its several books, in 
their scope and relations. 3.) With understanding of its character, 
as a revelation of God's truth. 4.) With consideration of the 
varied and systematic arrangement of its contents. 5.) With can- 
did purpose to discover the evident sense of w^hat is written. 
6.) With care to avoid fanciful and erroneous interpretations. 

XIII. BIBLE HISTORY 

I. Five important events divide the history recorded in the Bible 
into /<?«r periods of about 1,000 years each. These events rise as grand 
columns, marking the four millenaries of history up to the c:)'ning of Jesus 
Christ. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 217 



A. E. A. S. C. 

[The creation of Adam, 4000 B.C., (more exactly, 4004;) the translation .f 
Enoch, 3000 B.C., (3017 ;) the birth of Abram, 2000 B.C., (1996 ;) the dedicau>n 
of Solomon's Temple, 1000 B.C., (1004;) the birth of Christ.] 

2. Nine important events divide the history recorded in the Bible 
into eight periods of about 500 years each. These events mark tlie eight 
semi-millenaries of history up to the coming of Christ. 



A. J. E. N. A. M. S. Z. C. 

[Adam, 4000 B.C. ; Jared, the father of Enoch, born 3500 B.C., (more exactly, 
3544 ;) Enoch translated, 3000 B.C. ; Noah began to build the ark, 2500 B.C., 
{2463 ;) Abram born, 2000 B.C. ; Moses led Israel out of Egypt, 1500 B.C., (1491 ;) 
Solomon's Temple dedicated, 1000 B.C. ; Zerubbabel's Temple dedicated, after 
the return from the captivities, (515 ;) then the birth of Christ. 

3. Sixty important names, connected with the nine important events, 
are brought to our notice in the study of Bible history. 

1. With Adam : Eve, Cain, Abel, Seth, and Enos, the son of Seth. 

2. With Jared, the son of Enos : his grandfather, Cainan, and his 
father, Mahalaleel. 

3. With Enoch, the son of Jared : his son, ^Methuselah, and his grand- 
son, Lamech, the father of Noah. 

4. With Noah : Shera, Ham, and Japheth. 

5. With Abram : Sarah, Lot, Isaac, Jacob, Joseph, Job. 

6. With Moses : Pharaoh, Aaron, Miriam, Zipporah, Caleb, Joshua, 
Gideon, Ruth, Samson, Samuel, Saul, David. 

7. With Solomon : Rehoboani, Jeroboam, Elijah, Elisha, Zedekiah. 

8. With Zerubbabel : Daniel, Esther, Ezra, Nehemiah. 

9. With Christ : John the Baptist, Matthew, Mark, Luke, John, 
Paul, Jairus, Stephen, Peter, Zaccheus, Lazarus. 

4. The Twelve Periods of Bible History. 

Period i. From the Creation (4004 B.C.) to the Deluge (2348 B.C.)— 
1,656 years. 

Period 2. From the Deluge (2348) to the Call of Abra7?i (l92l)=427 
years. 

Period 3. From the Call of Abram (1921) to the Descent into Egypt 
(I706)=2I5 years. 

Period 4. From the Descent into Egypt (1706) to the Exodus (1491)=— 
215 years. 



218 THE SUNDAY-SCHOOL NORMAL GUIDE. 

Period 5. From the Exodus (1491) to the Passage of the Jordan (1451) 
^=40 years. 

Period 6. From the Passage (145 1) to the Monarchy (l095)=356 years. 

Period 7. From the Monarchy (1095) to the Division (975)=i2o years. 

Period 8. From the Division (975) to the Capture of Jerusalem (587) 
"=388 years. 

Period 9. From the Capture of Jerusalem (587) to the Close of the Old 
Testament History (397)=I90 years. 

Period to. From the Close of Old Testament History (397) to the Begin- 
ning of the New (6)=39l years. 

Period ii. From the Beginning of the New Testament Period (6 B.C.) 
to the Ascension of Christ (30 A, D.)=36 years. 

Period 12. From the Ascension of Christ (30) to the Close of the Apos- 
tolic Period (lOi)=7l years. 

5. The Short Chain of History. 

These periods may be easily fixed in the mind by the frequent repetition 

of the following links in the chain of Bible history : Creation Deluge 

Abram . . . .Egypt . . . .Exodus Jordan Monarchy Di- 
vision Captivity Close of Old Testament Beginning of 

New Testament Ascension Close of Apostolic Period. 

6. A Review Outline of Dates. 

4004-2348=1656 1491-1451= 40 587-397=190 

2348-1921= 427 1451-1095=356 397- 6=391 

1921-1706= 215 1095- 975=120 6-30 A. D.^ 36 

1706-1491= 215 975- 587=388 36-101= 71 

7. The Place of Prominent Characters in Bible History. 
To which period does each of the following names belong: — 
Stephen ; Lot ; Joseph ; Ahab ; Miriam ; Paul ; John Hyrcanus ; Ruth ; 

Balaam ; Elijah ; Isaiah ; Ezra ; John Baptist ; Peter ; Pilate ; Hezekiah ; 
Daniel ; Job ; Samson ; Jonah ; Enoch ; Jacob ; Pharaoh ; Samuel ; Seth; 
Shem ; Jehu; Elisha; Elisabeth; Deborah; Nehemiah ; Serug; Noah; 
Esther. 

8. The Test of Dates. 

As the following dates are recorded on the blackboard, or called out by 
the leader, let the Bible event connected with it be named: 2348; 1491 ; 
4004: 1095; 1451; loi A.D.; 975; 587; 6; 397; 1015; 1005; 1921. 

9. Principal Events. 

Name one important event connected with each of the following names: 
Lot ; Isaac ; Esau ; Zaccheus ; Lot's wife ; Ephron ; Betliuel ; Laban ; 
Reuben; Potipherah; Amram ; Jethro; Matthew; Bones of Joseph; Mir- 
iam; Jainis ; Aaron; Hur ; Marah; Rephidim ; Peter; Taberah ; Kib- 
roth-Hattaavah ; Caleb; Korah ; Balaam; John; Joshua. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 219 

10. Catechism of Bible History :* 

1. What was the fiist event in the world's history? Its creation by 
the power of God. 

2. Where was the earliest home of the human race? In the district of 
country between the Caspian Sea, the Black Sea, and the Persian 
Gulf. 

3. Name five persons belonging to the first human family. A. E. O. A. S. 

4. Name three noteworthy descendants of Cain. J. J. T. O. 

5. Name the line from Seth to Noah. E. O. M. J. E. M. L. N. 

6. Name the four men saved at the time of the flood. N. S. H. J. 

7. Name the line from Shem to Abram. A. S. E. P. R. S. N. T. A. 

8. Name the wives and sons of Abraham. S. H. K. I. I. 

9. Name six of the earliest cities known after the flood. Babylon, Nin- 
eveh, Ur, Damascus, Hebron, Zoan. 

10. What were the lands traversed by Abraham ? Mesopotamia, Syria, 
Canaan, and Egypt. 

11. Who were the sons of Isaac ? E. and J. 

12. Name among the children of Jacob the oldest, the heir of the prom- 
ise, the best beloved, the youngest, and the only daughter. R. J. J. B. D. 

13. Name the parents of the deliverer from bondage in Egypt and their 
children. A. J. A. M. M. 

14. What was the starting-place of the Israelites in their exodus from 
Egypt ? Rameses. 

15. What were the principal stations of the Israelites in their journey 
from Rameses to Sinai ? Pi-hahiroth, Marah, Elim, the Wilderness 01 
Sin, and Rephidim. 

16. What were the leading events which took place near Mount Sinai ? 
The giving of the law, the building of the tabernacle, and the w^or- 
ship of the golden calf. 

17. What were the five princiipal stations of the Israelites during the 
wandering? Taberah, the Wilderness of Paran, Kadesh-bamea, 
Mount Hor, and Mount Nebo. 

t8. W^hat four kings opposed the march of the Israelites toward Canaan? 
Arak, Balak, Sihon, Og. 

19. W^hat were the four great events of the conquest of Canaan by Josh- 
ua ? The capture of Jericho and of Ai, and the battles of Beth-horon 
and Lake Merom. 

20. Name the six most eminent of the fifteen judges of Israel. Othniel, 
the first; Deborah, the fourth; Gideon, the fifth; Jephthah, the 
ninth ; Samson, the thirteenth ; and Samuel, the last. 

21. By what six nations were the Israelites oppressed during the period 

* By Rev. J. L. Hurlbut. 



220 THE SUNDAY-SCHOOL NORMAL GUIDE. 

of the judges ? By the Mesopotamians, the Moabites, the Oanaanites, 
the Midianites, the Ammonites, and the Philistmes. 

22. What four great victories were won by the Israelites during this pe- 
riod ? Deborah's victory at Mount Tabor, Gideon's at the hill of 
Moreh, Jephthah's over the Ammonites, and Samson's slaughter of 
the Philistines at his death. 

23. Who are the three principal characters in the book of Ruth ? R. 
N. B. 

24. What defeat of Israel was followed by the captivity of the ark of 
God ? The defeat of Eben-ezer. 

25. Who, and at what date crowned, was the first king of Israel ? Saul, 
crowned by Samuel, B.C. 1095. 

26. What were the leading events of his reign ? The relief of Jabesh- 
gilead, the achievements of Jonathan and of David, the destruction 
of the, Amalekites, and the defeat on Mount Gilboa. 

27. What were the six most important places in the wanderings of Da- 
vid ? Adullam, Engedi, Maon, Ziph, and Ziklag. 

28. How long was the reign of David ? Forty years — seven years 
over Judah, and thirty-three years over Israel. 

29. Who were opposed to David during his reign at Hebron? Abner, 
the tmcle of Saul, and the young Ishbosheth. 

30. What event soon followed David's rule over Israel ? The capture 
of Jerusalem and the bringing of the ark to Zion. 

31. What five neighboring nations were conquered in the earlier portion 
of David's reign ? The Philistines, the Syrians, the Moabites, the 
Edomites, and the Ammonites. 

32. What three capital cities were captured by David? Gath, Damas- 
cus, and Rabath-ammon. 

33. What three persons conspired against David ? Absalom, Sheba, 
and Adonijah. 

34. Where was Absalom slain ? In the wood of Ephraim, east of 
Jordan. 

35. "What was the great event in the reign of Solomon? The building 
of the temple, 1 000 years before Christ. 

36. Under whom and when was the kingdom divided? Under Reho> 
boam, 975 B.C. 

37. By what name is the northern kingdom known? Israel, or the 
Ten Tribes; or, from its capital, Samaria. 

38. Name the five most important of its nineteen kings. Jeroboam, 
the first king ; Ahab, the mos4 wicked ; Jehu, the reformer ; Jero- 
boam II., who reigned longest; and Hoshea, the last. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 231 

39. What eminent prophets flourished in Israel during this peiiocJ '' 
Elijah, Elisha, Jonah, and Hosea. 

40. By whom was Samaria taken and the kingdom of Israel destroyed? 
By Shalmaneser, king of Assyria, B.C. 721. 

41. Who were noteworthy among the twenty kings of Judah ? Jehosh- 
aphat, the most powerful; Manasseh, who reigned the longest; 
Hezekiah, the righteous ; Josiah, the youthfid reformer ; and Zede- 
kiah, the last of the kings. 

42. When was the kingdom divinely delivered from its enemies? In 
the reign of Asa, from the Ethiopians ; of Jehoshaphat, from the 
Arabians ; of Hezekiah, from the Assyrians. 

43. What great prophets appeared during the history of Judah? Isaiah, 
Micah, and Jeremiah. 

44. How was the kingdom of Judah destroyed ? By the capture and 
destruction of Jerusalem, B.C. 587. 

45. What three foreign kings reigned during the captivity ? Neb., the 
conqueror ; Bel., the last king of Babylon 5 and Cy., the deliverer. 

46. What two great prophets appeared during the captivity ? Dan. and 
Eze. 

47. When were the Jews permitted to return to their own land ? B.C. 
536, by the decree of Cyrus. 

48. What three leaders and reformers belong to the period of the restor- 
ation ? Zer. Ez. Ne. 

49. Name the four leading characters in the book of Esther. A. H. 
M. E. 

50. What three prophets of the restoration closed the canon of the Old 
Testament ? H. Z. M. 

51. Into what four periods is the history of the Jews divided between 
the close of the Old Testament history and the beginning of the New? 
1.) The Persian dominion — about 70 years. 2.) The Grecian su- 
premacy — about 160 years. 3.) The Maccabean independence — 
about 100 years. 4.) The Herodian rule — about 40 years. 

, 52. What great persecutor of the Jews mled during the Grecian period? 
Antiochus Epiphanes. B.C. 157. 

53. Whalf brave Jewish leader was the liberator of his people from the 
Grecian power? Judas Maccabeus. B.C. 166. 

54. What ruler of the Maccabean family first assumed the title of king? 
Aristobulus I. B.C. 107. 

55. By 'whom was Judea reduced to a dependency of Rome ? By Pom- 
pey, B.C. 63. 

56. What able but wicked man was made by the Romans king of Judea ? 
Herod the Great. 



223 THE SUNDAY-SCHOOL NORMAL GUIDE.. 

57. What great prophet began the New Testament history? John the 
Baptist, the son of Zacharias and Elisabeth. 

58. Name four places associated with the early years of our Saviour. 
Beth. Eg. Naz. Jer. 

59. With what did the public life of Christ begin ? With his baptism, 
fasting, and temptation. 

60. Name four events in the first year of Christ's ministry. 1.) The 
first miracle. 2.) The first passover. 3.) The call of the first dis- 
ciples. 4.) The first circuit of Galilee. 

61. What four leading events took place in the second year of Christ's 
ministry? 1.) The miracle of Bethesda. 2.) The call of the twelve. 
3.) The death of John the Baptist. 4.) The miracle of the five 
loaves. 

62. What were four great events in the last year of Christ's life on 
earth ? 1.) The transfiguration. 2.) The raising of Lazarus. 3.) The 
passion and resurrection. 4.) The ascension. 

63. What great event took place ten days after the ascension of Christ ? 
The descent of the Holy Ghost at Pentecost. 

64. What two conversions marked an era in the early history of the 
Church ? The conversion of Cornelius, the first Gentile Christian, 
and of Paul, the apostle to the Gentiles. 

65. What were the leading places visited by Paul on his first missionary 
journey ? Cyprus, Antioch in Pisidia, Iconium, and Lystra. 

66. Name the provinces traversed during Paul's second missionary jour- 
ney. Syr. Cil. Phr. Gal. Mac. Acha. Lyd. 

67. What were the principal places of his third journey ? Eph. Phil. 
Tro. Mil. Ty. Ces. Jer. 

68. Who were four important companions and helpers of Paul in his la- 
bors ? Barnabas, Silas, Timotheus, and Luke. 

69. What great event took place about A.U. 70? The destruction of 
Jerusalem and the final extinction of the Jewish state. 

70. Who was the last of the apostles ? John, who was banished to 
the Isle of Patmos about A.D. 96. 

71. To what age did he live, according to tradition? To the age of 
100 years. 

XIV. BIBLE CHRONOLOGY. 

1 Chronology is the science of time. By it we are able to arrange events 
in the order of time in which they occurred. 

2. Bible Chronology shows " the time and relations of the numerous 
persons and events which appear in Bible history." 

3. Early writers were not careful in noting dates. They had no fixed 



THE SUNDAY-SCHOOL NORMAL GUIDE, 223 

eras from which to count ; they were in the habit of using round numberis, 
they were inexact in settling the length of years and months ; there was 
great difference in dividing the day. 

4. And yet the study of chronology is important, as it shows the relations 
of cause and effect ; gives insight into the rapid deterioration in races ; 
gives force to the prophetic argument ; corroborates incidental references 
in biblical history, illustrates the power of continued influences on character. 

5. No standard era is adopted in our Bible. The Greeks had their 
standard in the era of Olympiads 776 B.C. ; the Romans in the founda- 
tion of Rome, 753 B. C The Bible estimates sometimes from the depart- 
ure of Israel from Egypt : Numbers i. i ; 33. 38 ; from the accession of the 
Kings: i Kings 15. i, 9, 25, 33 ; 2 Kings 18. 13 ; Ezekiel uses two eras : 
Ezek. I. I, 2 ; 8. i ; 20. i. The Jews sometimes reckoned from the return 
from captivity, Ezra 3. 8. 

6. Archbishop Usher's chronology is employed in King James' version ; 

1. Creation, B. C. 4004. 6. Foundation of Solomon's Tem- 

2. Deluge, 2348. * pie, 1012. 

3. Birth of Abram, 1996. 7. Destruction of Solomon's Tem- 

4. Abram called from Haran, 1 92 1. pie, 588. 

5. Exodus, 1491. 8. Birth of Christ, 4. 

7. There are differences among scholars in their computation of Biblical 
periods. For example, the Hebrew Bible makes the period from the Crea- 
tion to the Flood 1656 years ; the Samaritan Scripture, 1307 years ; the 
Septuagint, 2262 ; and Josephus, 2256. 

8. These differences do not affect the integrity of the Bible, because the 
book itself does not pretend anywhere to give a complete chronological 
system. The difficulties usually arise from different readings of the original, 
and tend to incite careful investigation. If Bible chronology were essen- 
tial to moral and spiritual results, it would be more important to be able 
definitely to settle the difference of a few years in the several periods of its 
history. 

9. For a most satisfactory discussion of Bible chronology, and for help- 
ful charts and directions for remembering this department of research, the 
student's attention is called to " The Chronology of Bible History, and how 
to Remember It," by Rev. C. Hunger. New York : Phillips & Hunt, 
S05 Broadway ; Hitchcock & Walden, Cincinnati and Chicago. 

10. Make brief outlines of Bible history, containing a few facts. Drill 
the children of your household upon them. Enlarge the outlines and con- 
tinue the drill. Use the home blackboard. Consult Chautauqua Text- 
Book, No. 3, pages 20-31 and 42. 



224 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



Table of Hebrew Times and Festi\rals. 



Hebrew Months. 



Abib, or Nisan, 
Exod. 12. 2, i8. 

13- 4- 
Esth. 3. 7. 



lyar, or Zif, 
I Kings 6. I. 



Sivan, 
Esth. 8. 9. 



Tammuz. 
Ezek. 8. 14. 



Ab. 



Elul, 
Neh. 6. 15. 



Ethanim, or Tishri. 
I Kings 8. 2. 



Marcheshvan, or 

Bui, 

I Kings 6. 38. 



Chisleu, 
Zech. 7. 1, 



Tebeth, 
Esth. 2. 16. 



Shebat, 
Zech. I. 7. 



Adar, 
Esth. 3. 7. 
Ve-Adar is added 
here when neces- 
sary. 



Nearly corre- 
sponding with 
our 



April. 



May. 



June. 



July. 



August. 



September. 



October. 



November. 



December. 



January. 



February. 



March 



Months 
of the 
Saored 
Year. 



2d 



3d 



5th 



6th 



7th 



8th 



9th 



loth 



nth 



i2th 



Months 
of the 
Civil 
Year. 



7th 



8th 



9th 



loth 



i2th 



3d 



4th 



5th 



6th 



> 

O 



> 



Festivals. 



14. Paschal lamb killed. 

15. Passover. 

16. First-fruits of barley har- 

vest presented to the 
Lord. 
21. Passover ended. 



6. Pentecost. First-fruits of 
wheat presented to the 
Lord. 



9. Temple taken on this day 
by the Chaldeans, and af- 
terward by the Romans. 



I. Feast of Trumpets. 

10. Day of Atonement. 

15. Feast of Tabernacles. 

22. Last day of the Feast. 



25. Feast of the Dedication of 
the Temple. 



14 and 15. Feast of Purim. 
Esth. 9. 18-21. 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 



235 



Physical Features of Palestine, 

SHOWING THE PROGRESS OF THE SEASONS, THE PREVAILING 
WINDS AND WEATHER, FOR EACH MONTH IN THE YEAR 





PROGRESS OF THE SEASONS. 


wind. 


weather. 


p 


Country verdant with ;5'oung corn ; 
groves and meadows adorned with 
rnany flowers. Oranges begin to 
ripen. 


N. VV., N., N, E. 


Heavy rains; thunder 
storms. Occasionally 
snow and thin ice , 
ground never frozen. 




Almond-tree and peach-tree in blos- 
som ; in the lower and warmer 
parts, orange-tree laden with ripe 
fruit. 


n. w., n., n. E. 


Heavy rains, etc., in Jan. 
and Feb., called by the 
Arabs the " fathers of 
rain." 




AH trees in full leaf, many in bloom. 
In the lowlands, orange and lemon 
trees laden with fruit. Palm-tree 
blossoms ; barley ripening. 


w. 


Rain, hurricanes, some- 
times snow ; rivers much 
swollen. 


> 


Fruits of oleaster and white mul- 
berry ripen. Barley harvest ; 
wheat harvest beginning. 


8. 


Occasionally rain; some, 
times Sirocco from the 
S. E. 


s 


Principal harvest month, es- 
pecially of wheat. Apricots and 
apples ripen, (in Jordan valley 
vegetation withered and burnt up.) 


S. 


Rain very seldom ; from 
this to Sept. no rain oc- 
curs. 


5 
n 


Almonds ripe. (Beyrouk honey of 
the Jordan valley collected in 
May, June, and July.) Grapes 
begin to ripen. 


E. 


Frequent hot winds 
(Simoons ; ) air motion- 
less. 




Various fruits — apples, pears, plums, 
etc. Grapes fully ripe. Pump- 
kins. Harvest of corn in the high- 
er mountains. 


E. 


Greatest heat in general ; 
sky serene. 


> 

c 


Principal fruit month. Grapes, 
figs, etc. ; in the plains, walnut 
and olive. 


E. 


Dews begin to fall ; at 
times large and dense 
clouds, (Nile clouds.) 




Commencement of vintage. Har- 
vest of the dourra and maize. 
Cotton and pomegranate begin. 


N. E. 


Much lightning without 
thunder; very rarely 
rain. 


f 


End of vintage. Gathering of 
cotton. Plowing and sowing com- 
mence. Pistachio-nuts ripen. 


N. E. 


Dews very heavy ; au- 
tumnal rains begin. 


o 
< 


Month of plowing and sowing. 
Rice harvest. Fig-tree laden with 
fruit. Orange and citron trees in 
bloom. 


N. W., N., N. E. 


Rainy month. Thunder 
storms. Rains from the 
W. or S. W. 


d 

p 


Trees lose their leaves. The brown 
and desolate plains and deserts 
become green pastures. 


N. W., N., N. E. 


Rainy, etc. In Dec, Jan., 
and Feb., greatest 
amount of rain in the 
year. 



15 



226 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XV. BIBLE GEOGRAPHY. 

1. The Earliest Geography. 

I. The earliest lessons in geography we find in Genesis, the first 

book of the Holy Bible. 
2 The earliest, division of the earth's surface we find in Gen. i. lo: 

*' And God called the dry land earth ; and the gathering together 

of the waters called he seas." 

3. The earliest countries mentioned in Genesis are 

Eden. Gen. 2. 8. Nod. Gen. 4. 16. 

Havilah. Gen. 2. 11 ; 25. 18. Ethiopia. Gen. 2. 13.' 

Assyria. Gen. 2. 14. 

[Note. Eden, either near Ararat, or farther south, near the Persian Gulf. The 
old and earthly Eden we may never find. The heavenly Eden we may seek, and 
enter, and enjoy. Havilah and Nod are equally unknown. Assyria lay be- 
yond the Tigris or Hiddekel River ^ with Nineveh as its capital, and Ethiopia 
probably lay on both sides the Red Sea^ in Arabia and Egypt.] 

4. The earliest river mentioned in Genesis is 

The river of Eden, with its four heads or branches : Pison, Gihon, 
Hiddekel, and Euphrates. Gen. 2. 10-14. 

[NoTE. The latter two are claimed hy many to be identical with the double 
river Tigris and Euphrates^ defining the lands oii Mesopotamia and Babylonia, 
rising among the mountains of Armenia near the Black and Caspian Seas, and 
emptying into the Persian Gulf. Pison and Gihon may be the present Halys and 
Araxes.'\ 

5. The earliest mountain mentioned in Genesis is 

Mount Ararat. Gen. 8. 4. 

[Note. The same word is elsewhere rendered ^ r;«^«/a. 2 Kings tq. 37. It 
probably defines the extensive highlands of Armenia, 3,000 or 4,000 feet above 
the level of the sea. Two of the highest points, which have been called the 
" Mountains of Ararat," are respectively 13,420, and 17,750, feet above the sea.] 

6. The earliest city mentioned in Genesis is 

Nod. about wliich we know nothing. 
Find all these places, as far as possible, and all that follow, on a map. 

2. Old Testainent Geography, 

I. From Adam to Noah the principal home of the race was in the great 
valley of the Euphrates, or in its neighborhood. This includes Armenia, 
Assyria, Media, Mesopotamia, Chaldea, and Persia. It is a region 
of great beauty and fertility, watered by the Tigris or Hiddekel, and by 
the Euphrates. North of this region are the Black and Caspian Seas, 



THE SUNDAY-SCHOOL NORMAL GUIDE. 227 

while on the south is the Persian Gulf. In Armenia are the Mount- 
ains of Ararat. 

Classifications : 

1. Lands or countries : A. A. M. M. C. P. 

2. Waters : T. E. B. C. P. 

3. Mountains : A. 

2. From Noah's covenant after the flood until the dispersion at Babel — 
about one hundred years — the race seems to center in the plams of Shinar, 
or Chaldea, or Babylonia. After the dispersion, the descendants of 
Noah were scattered to various parts of the Eastern Hemisphere in Eu- 
rope, Asia, and Africa. 

3. The eleven tribes of Canaan made Palestine or Canaan their home. 
This land was afterward given to Abram by the Lord, and he removed 
there, crossing the Desert of Arabia, which lies between Mesopotamia 
and Canaan, crossing the river Jordan, stopping at Shechem, at 
Bethel, and Ai, making a short visit down to Egypt, finally settling at 
Hebron. He also had interests at Gerar and Beersheba. Here his 
sons and grandsons were born. At Mt. Moriah, where Jerusalem was 
afterward built, he took Isaac as an offering to the Lord. At Hebron he 
lived when Sodom and Gomorrah were destroyed. Here, too, his wife 
Sarah was buried in the cave of Machpelah. Isaac's wife Rebecca was 
brought from Mesopotamia, or Padan-Aram, where Abram spent his 
early life, and to the same region did Jacob go when he fled from Esau. 
On his way he stopped at Bethel, where he had his wonderful dream. 
After several years he returned with the large family he had gotten in 
Padan-Aram. He came to Canaan by the way of Gilead, the brook 
Jabbok, Peniel. Having crossed the Jordan, he went to Shechem, 
Bethel, and Bethlehem, where his beloved wife Rachel died. Jacob 
afterward settled in Hebron ; while here his son Joseph was sold into 
E&ypt- After his death in Egypt his body was returned to the cave of 
Machpelah for burial. 

Classification : 

1. Lands : C. Desert of A. E. P.-A. 

2. Waters : J. J. 

3. Towns : S. B. A. H. G. B. S. G. S. 

4. Mountains : M. G. 

4. Joseph having come down to the land of Egypt, very soon the whole 
family of Jacob was there. After Joseph's death the Hebrews became 
bondmen. Then, in course of time, Moses was born, hidden by the River 
Nile, taken into the royal palace, probably at Memphis or Zoan. He 



228 THE SUNDAY-SCHOOL NORMAL GUIDE. 

afterward left Egypt for the desert of Midian or Sinai, where God ap- 
peared to him in the burning bush. He returned to Egypt, led Israel 
over the Red Sea, down the desert and by Marah, Elim, the Wilder- 
ness of Sin and Rephidim to Sinai. They journeyed northward after 
about a year by the way of Taberah, Kibroth-Hattaavah, and Hazer- 
0th to Kadesh-Barnea. Then they wandered for thirtj'^-eight years, and 
returned to Kadesh. Thence they went by Mt. Hor (where Aaron 
died) to " compass the land of Edom." Going northward from the Gulf 
of Akabah ; they came to Moab. Here Moses went to the top of Mt. 
Nebo or Pisgah and died. 

Classification : 

1. Lands : E. A. E. M. 

2. Waters: N. R.-S. Gulf of A. 

3. Mountains : S. H. N. 

4. Cities or towns : M. Z. 

5. Stations: M. E. S. R. S. T. K.-H. H. K.-B. 

•j. Toshua led Israel over the river Jordan. They then took possession 
of the land, captured its principal cities : Jericho, Ai, Hebron, etc. 
They assembled in the valley between Mt. Ebal and Mt. Gerizim. 
The ark was set up at Shiloh. The land was divided into thirteen sec- 
tions or tribal divisions. The six cities of refuge were appointed : 
Kadesh, Shechem, Hebron, Bezer, Ramoth-Gilead, and Golan. At 
Shechem joshua gave his parting counsels to the people. After Joshua 
the judges hcid sway over parts of the land, although their enemies were 
very strong and often kept them in subjection. From Mesopotamia, Moab, 
Philistia, Midian, and elsewhere, they came to terrify, capture, rob, and 
enslave the weak Israelites. During the time of Deborah a great battle 
was fought on the plains of Esdraelon, near Mt. Tabor, Mt. Carmel, 
Mt. Gilboa, and Little Hermon. Through this plain runs the rivei 
Kishon. 

Classification : 

I. Lands: C. M. M. P. M. 
2 Waters : J. K. 

3. Mountains: E. G. T. C. G. H. 

4. Tribal Divisions: J. S. B. D. E. M. L Z. A. N. G. R. M.-E. 

5. Cities and towns: J. A. H. K. S. B. R.-G. G. 

Saul, David, and Solomon reigned for forty years each over the land 
of Palestine. Its borders in the time of Solomon reached to the Euphra- 
tes on the east, to Egypt on the south-west, and well into Arabia Pe- 
trea on the south. His ships sailed from the ports of Elath and Ezion- 



THE SUNDAY-SCHOOL NORMAL GUIDE. 239 

Gaber, on the eastern arm of the Red Sea, and from Joppa on the Med- 
iterranean. They sailed as far as Tarshish. The beautiful Jerusalem, 
which on its hills — Moriah, Ophel, Akra, Zion, and Bezetha — sat like 
a queen of a glorious realm. On the east was the Mt. of Olives, south 
ward were Bethlehem and Hebron, northward the cities of Gibeon, 
Bethel, Shiloh, Shechem, and beyond were Damascus and Tadmor 
of the desert. 

Classification: i. Lands: P. E. A.-P. T. 2. Waters: E. R. M. 

3. Mountains: M. O. A. Z. B. O. 4. Cities and towns : E. E.-G. 

J. J. B. H. G. B. S. S. D. T. 
7. After the death of Solomon — division. The ten tribes seceded. The 
two tribes — Judah and Benjamin — remained loyal. Strife, invasion, war, 
idolatry, famine, pestilence, captivity — this is the story of about four hun- 
dred years. The Israelites were at last led as captives to Assyria — the Jews 
to Chaldea. In the history of the captivities, and the return, we become 
familiar with the names of Media, (the land of the Medes,) and of Per- 
sia, (the land of the Persians,) and with the cities of Babylon, Nineveh, 
and Shushan, and again meet by the Euphrates River. From ** Eden," 
the place of pleasure, peace, and purity, to the " Rivers of Babylon," 
where captives "wept as they remembered Zion," is not, geographically, 
a great distance ; but, in passing from one to the other in our historical 
studies, what a circle of sin and sorrow we have swept ! 

Classification: i. Lands: A. C. M. P. E. 2. Waters: E. 

Rivers of B. 3. Cities : B. N. S. 

3. New Testament Geography. 
I. Jesus was born in Bethlehem of Judea when Herod was king, Au- 
gustus being emperor of the Romans. He was presented in the temple at 
Jerusalem ; was taken from Bethlehem to Egypt, and returned fi-om 
Egypt to Nazareth, where he spent his childhood. At twelve years of 
age he visited Jerusalem, and at thirty came from Nazareth to the Jor- 
dan, where he was baptized, probably at Bethabara. During the course 
of his three years' ministry he often visited Jerusalem, occasionally pass- 
ing through Samaria, on one occasion stopping at Sychar — the Shechem 
of the Old Testament. He performed miracles at Cana of Galilee, and 
at Capernaum, on Lake Tiberias. He preached his famous sermon 
probably on Tell Hattin, raised the widow's son at Nain, healed the de- 
moniacs at Gadara, fed the multitudes near Bethsaida, healed the daugh- 
ter of a Syrophenician woman in the coast of Tyre and Sidon, was trans- 
figured on Mt. Hermon or Mt. Tabor, raised Lazarus to life in Betha- 
ny, cured two blind men near Jericho, often visited Bethany, was ar- 



230 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



rested at the Garden of Gethsemane, and crucified on Calvary. After his 
resurrection he visited Emmaus, Lake Gennesareth, and Capernaum, 
and finally ascended to heaven from Olivet, near Bethany. 
Classification : 

1. Countries : Ju. Egy. Sam. Gal. Gad. 

2. Cities and towns : Beth. Jer. Naz. Beth. Syc. Ca. Cap. Na. 

Beths. Ty. Si. Beth. Jer. Em. 

3. Waters : Jord. Tib. or Gen. 

4. Mountains : Tell H. Her. Tab. OH. 

2. Soon after the ascension of Christ Saul was converted to the Christian 
faith, on his visit to Damascus, whither he went to persecute the Chris- 
tians. Saul was born in Tarsus, a city of Cilicia, in Asia Minor. He 
was educated in Jerusalem, converted in Damascus, spent some time in 
Arabia, visited Antioch of Syria, traveled widely through Asia Minor, 
visiting Perga, Antioch in Pisidia, Iconium, Lystra, and Derbe. He 
passed on his second missionary tour from Phrygia and Galatia to Mys- 
ia and Troas. From Troas to Samothracia, Keapolis, and Philippi, 
where he and Silas were imprisoned, and the jailer converted. Thence he 
went to Thessalonica, Berea, Athens, Corinth, Ephesus, Jerusalem, 
and Antioch again. During Paul's third missionary tour he journeyed 
from Antioch through Asia Minor, to Macedonia and Greece, return- 
ing by Ephesus, Tyre, and Cesarea to Jerusalem. Afterward he was 
imprisoned in Cesarea, and thence taken as prisoner to Rome, going from 
Cesarea to Sidon, thence by Cyprus to Cilicia, Crete, Melita, Syra- 
cuse, Rhegium, Puteoli, Appi Forum, the "Three Taverns," to 
Rome. 

Classification : 

1. Countries : Cil. As. M. Phryg. Gal. Mys. Mac. Gr. 

2. Cities and towns : Dam. Tar. Jer. Ant. Ant. Per. Ico. Lys. 

Der. Tro. Neap. Phil. Thess. Ber. Ath. Cor. Eph. Ty. Oes. 
Sid. Syr. Rheg. Put. A. F. Three T. Ro. 

3. Waters : Med. Slg. 

4. Islands : Samo. Cyp. Mel. 

3. The Apostle John lived chiefly in Jerusalem, and in his later years 
in Ephesus. He was exiled to the Isle of Patmos, where, under divine 
inspiration, he wrote letters to the Seven Churches in Asia Minor: Ephe- 
sus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodi- 
cea. John finally died at Ephesus, about the year 99, aged between 
ninety and one hundred years. 

Classification: i. Country: As. M. 2. Cities: Jer. Eph. Smy* 
Pes. Thy. Sar. Phil. Laod. 3. Island : Pat. 



THE SUNDAY SCHOOL NORMAL GUIDE. 



231 



4. The River Jordan. 

The Jordan has three sources, is connected with three 
lakes, or seas, and may be divided into three sections. 

Its Three Sources are: i.) The most important and 
northernmost — near Hasbeiya, between Lebanon and Har- 
mon ; 2.) At Cesarea Philippi, (now Banias ;) 3.) At Dan, 
(now Tel-El-Kady) 

Its Three Lakes are : i.) Merom, a triangular body 
of water about 3 miles in each direction ; 2.) Tiberias, or 
the Sea of Galilee, 14 miles long and about 7 wide ; 3.) The 
Dead Sea, or Lake Asphaltum, 46 miles long and 10 wide. 

Its Three Sections are: i.) From about Hasbeiya to 
Merom, including the other sources — a distance of about 25 
miles ; 2.) From Merom to the Sea of Galilee, including 
both of these bodies of water — about 30 miles ; 3.) From 
the south end of the Sea of Galilee to the south end of the 
Dead Sea — about 107 miles. 

Distances, Depressions, etc. i.) From the northern 
source by Hasbeiya to the south end of the Dead Sea, about 
162 miles in a straight line, as the crow flies. 2.) Follow- 
ing the tortuous course of the river Jordan, the distance is 
increased from 162 to about 300 miles. 3.) The level of 
the Jordan at Hasbeiya is 1,700 feet above the Mediterra- 
nean ; at Dan is 647 feet above ; at Merom I20 feet above; 
at Tiberias 653 feet below the level of the Mediterranean; 
at the Dead Sea 1,300 feet below. The total fall of the 
Jordan, therefore, is 3,000 feet. 4.) The Jordan varies in 
width from 80 to 1 50 feet ; in depth from 5 to 12 feet. At 
its mouth itis 180 feet wide and 3 deep. 

Scripture Incidents. Consult Gen. 13. 10 ; Gen. 19; 
Gen. 32. 10; Joshua, chapters 3, 4, and 5 ; Psa. 114. 3 ; 
Judges. 8. 4; Judges 10. 9 ; 2 Sam. 2. 29; 2 Sam. 17. 22 ; 
2. Sam. 19. 15, 31 ; i Chron. 19. 7 ; 2 Sam. 17. 24 ; 2 Kings 
2. 6-8; 2 Kings 2. 14; 2 Kings 6. 2-7; Matt. 3. 5, 6 ; 
Mark i. 6 ; John I. 28; Luke 3. 21, 22. 

Questions, etc. Where are the three sources of the Jordan ? What are its three 
lakes? What its three sections? Give the air-line and course-length of the Jordan, 
Give its altitude as compared with the Mediterranean Sea at Merom, Tiberias, aud Dead 
Sea. Give the principal Bible events associated with the Jordan and its lakes. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



233 



6. Map Studies. 

I. BIBLE LANDS. 

FIRST.— The Principal Countries. 



I. Armenia, 


XX. Macedonia, 


XL Media, 


XXI. Greece, 


IIL Parthia, 


XXII. Lycia, 


IV. Persia, 


XXIII. Caria, 


V. Susiana, 


XXIV. Lydia, 


VI. Chaldea, 


XXV. Mysia, 


VII. Assyria, 


XXVI. Bithynia, 


VIII. Mesopotamia, 


XXVII. Paphlagonia. 


IX. Syria, 


XXVIIL Pontus, 


X. Phenicia, 


XXIX. Cappadocia, 


XL Canaan, 


XXX. Cilicia, 


XII. Philistia, 


XXXI. Pamphylia, 


XIII. Arabia Deserta, 


XXXII. Pisidia, 


XIV. Arabia Felix, 


XXXIII. Lycaonia, 


XV. Arabia Petrea, 


XXXIV. Phrygia, 


XVI. Egypt, 


XXXV. Galatia, 


XVII. Ethiopia, 


XXXVI. Thracia, 


XVIII. Libya, 


XXXVII. Illyricum. 


XIX. Italy, 




SECOND.— Seas, Gu 


LFS, AND Mountains. 


A. Mediterranean Sea, 


I. Gulf of Suez, 


B. Adriatic, 


K. Gulf of Akabah, 


C. ^gean, 


L. Mountains of Ararat, 


D. Marmora, 


M. Mount Seir, 


E. Black, 


N. Mount Hor, 


F. Caspian, 


O. Mount Sinai, 


G. Persian Gulf, 


P. Mountains of Lebanon. 


H. Red Sea, 





THIRD.— Cities and Towns. 

[The figures to the right of each name indicate its distance in English mile^ from Jeru- 
Ealem. These distances are not, perhaps, perfectly accurate in every ca=l., but as nearly 
EO as we can make them on so small a map.] 



1. Ecbatana 780 

2. Susa 760 

3. Babylon 560 

4. Nineveh 570 



5. Ur 435 

6. Haran 425 

7. Tp'Imor 230 

B iJamascus i^O 



234 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



9. Tyre 105 

10. Sidon 125 

11. Jerusalem 

12. Suez 200 

13. Cairo 260 

14. Pyramids 270 

15. Memphis 275 

16. Alexandria 300 

17. Cyrene 7go 

18. Antioch (Syria) 300 

If). Tarsus 325 

f'O. Derbe , 380 

21. Lystra 390 

22. Antioch (Phrygia) 480 



23. Laodicea 500 

24. Sardis 550 

25. Philadelphia 540 

26. Thyatira 600 

27. Pergamos 620 

28. Ephesus 540 

2g. Smyrna 600 

30. Athens 780 

31. Corinth 830 

32. Constantinople 700 

33. Syracuse 1,150 

34. Rhegium 1,125 

35. Puteoli 1,300 

36. Rome 1,450 



2. PATESTINE. 
FIRST. — Tribes and other Divisions. 



I. Judah, 


XIII. Reuben, 


II. Simeon, 


XIV. Phenicia, 


III. Benjamin, 


XV. Philistia, 


IV. Dan, 


XVI. Idumea or Edom, 


V. Ephraim, 


XVII. Moab, 


VI. Manasseh, 


XVIII. Amorites, 


VII. Zebulun, . 


XIX. Gilead, 


VIII. Issachar, 


XX. Bashan, 


IX. Asher, 


XXI. Auranitis, 


X. Naphtali, 


XXII. Trachonitis, 


XI. Manasseh, (East,) 


XXIII. Gaulanitis, 


XII. Gad, 


XXIV. Iturea. 


SECOND.— MouNi 


^AiNS AND Waters. 


A. Lebanon, 


K. Safed, 


B. Anti-Lebanon, 


L. Tell Hattin, 


C. Hermon, 


M. Tabor, 


D. Hauran, 


N. Little Hermon, 


E. Gilead, 


0. Gilboa, 


F. Abarim, 


P. Carmel, 


G. Ebal, 


Q. Mediterranean Sea, 


H. Gerizim, 


R. Dead Sea, 


I. Quarantania, 


S. Sea of Galilee, 


J. Olivet, 


T. Waters of Mcroai. 



236 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



THIRD.— Cities and Towns. 



[The figures to the right of each 
Jerusalem.] 

I. Beirut 

2 Damascus 

3. Sidoh 

4. Kanah 

5. Dan 

6. Cesarea Philippi 

7. Kedesh 

8. Safed 

9. Ramah 

10. Chorazin 

11. Bethsaida 

12. Capernaum 

13. Magdala 

14. Tiberias 

15. Cana 

16. Nazareth 

17. Bethsaida (East) 

18. Gadara 

ig. Endor 

20. Nain 

21. Jezreel 

22. Bethshean 

23. Dothan 

24. Megiddo 

25. Cesarea (Palestine) 

26. Jabesh-Gilead 

27. Gilgal 

28. Samaria 

29. Shechem 



name indicate its distance in English miles from 



145 
136 
120 
100 
105 
106 

95 
85 
80 
80 
78 
77 
75 
71 
70 
65 
83 
65 
58 
55 
53 
50 
40 
52 
52 
50 
28 
32 
29 



30. Salem 29 

31. Joppa 32 

32. Gilgal 17 

33- Shiloh 18 

34. Nether Beth-horon 12 

35. Upper Beth-horon 10 

36. Bethel. 10 

37. Ramah 6 

38. Jericho 17 

39. Gilgal 18 

40. Jerusalem. 

4 1. Bethany 2 

42. Ramoth-gilead 36 

43. Aroer 38 

44. Zoar 38 

45. Lydda 21 

46. Ramleh 21 

47. Ekron, 22 

. Ajalon II 

49. Emmaus 7 

50. Kirjath-jearim q 

51. Bethlehem 5 

52. Askalon 38 

53. Eglon. 30 

54. Hebron 18 

55. Engedi 21 

56. Gaza 45 

57. Gerar 50 

58. Beersheba 40 



6. Outlines. 
I. BIBLE LANDS. 

Four Districts. 

1. N. and E. Euphrates. — Ar. Mes. El. As. Me. Par. Ch. Ind, 

2. Bet. E. and Mediter.— Ar. Phe. Ca. Phil. Syr. 

3. S. of Medit.— Li. Eth. Eg. 

4. N. of Medit.— Ma. Gr. It. Sp. As. M. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



237 



2. PRINCIPAL BIBLE WATERS. 

Seas.— Med. D. R. G. Adr. JEg. 

Rivers —Ti. Eu. Jo. Ja. Kis. Ni. Ki. Ab. Phar. 

3. PRINCIPAL BIBLE MOUNTAINS. 
Ar. Mo. Gi. Si. Gil. Ne. Ac. Ho. Ta. Si. Ca. He. Eb. Ger. Oph. Bez. 01. 

4. BIBLE CITIES. 

1. Cities near the Sea. — Cy. Al. Ga. Jop. Ces. Ty. Si. Se. An. Tar 
Per. Mil. Eph. Smy. Phil. Thess. Ath. Cor. Rhe. 

2. Cities on Islands. — Sal. Fair H. Phe. Rho. Syr. 

3. Cities near Rivers. — Al. Cai. Mem. The. Jer. Beth. Cap. Bab. 
Nin. Ro. 

4. Great Inland Cities. — Jer. Pal. Dam. 

5. Cities of Asia Minor.— T. I. M. P. S. E. L. A. D. 



5. CITIES IN PALESTINE. 

1. Cities by the Sea.— G. A. A. J. C. D. A. A. T. S. S. B. 

2. Cities of Judea.— J. J. J. E. H. B. B. B. B. L. 

3. Cities of Samaria.— G. L. D. D. C. S. S. S. S. S. 

4. Cities of Galilee.— B. B. C. C. C. C. D. E. K. M. N. N. T. 

5. Cities N. E. and E. of the Jordan and Dead Sea. — D. G. B. T\ 



M. H. a. Z. 



6. PALESTINE. 



GEOGRAPHIC LINES. 
Mt. Lebanon. Mt. Hermon. 

GALILEE, 



!i:'/SAMA.S 



Joppa/ 



JLT) 



RIA. 



explanation of the outline chart. 

I. Four lines drawn from the north through Palestine to Arabia Petrea 
will enable us to form an idea of the topography of the land. 
(I.) The Coasi line extends along the Mediterranean Sea. 



238 THE SUNDAY-SCHOOL NOEMAL GUIDE. 

(2.) The Mountain line reaches southward through Galilee, Samaria, 

and Judea. 
(3.) The Jordan line follows the Jordan River, and passes through 

the Sea of Galilee and the Dead Sea. 
(4.) The Mountain line east of the Jordan reaches from Mt. Hermon 
southward. 
2. The highest mountain of Palestine is Dhor-el-Khordib, a peak of Mt. 
Lebanon, 10,051 feet above the level of the Mediterranean. According to 
the very latest survey, the level of the Dead Sea is 1,292 feet below that of 
the Mediterranean. Mt. Olivet, 2,665 feet above ; Mt. Zion, 2,550, and 
Mt. Moriah, 2,440. 

7. THE MOUNTAINS OF GOSPEL HISTORY. 

1. The mountain on which the temple stood. Mo. 2 Chron. 3. i. 

2. The mountain on which Jesus was tempted. Quarantania. Matt. 
4- 5, 8. 

3. The mountain of the Beatitudes. Tell H. Matt. 5. 1-14. 

4. The mountain of the Samaritan temple. Geriz. John 4. 2T. 

5. The mountain of Christ's midnight prayer. Unknown. Luke 6. 12. 

6. The mountain of the transfiguration. Tab., or Herm. Matt. 17. i. 

7. The place (mountain?) of the crucifixion. Calv. Luke 23. 33. 

8. The mountain of the reunion in Galilee. Unk. Matt. 28. 16. 

9. The mountain of the ascension. Oli. Acts i. 12. 

8. TRIBAL DIVISIONS OF CANAAN UNDER JOSHUA. 

1. South Cluster. J. S. B. D. 3. North Cluster. Z. A. N. 

2. Central Cluster. E. M. I. 4. East Cluster. M — e. G. R. 

9. PROVINCES OF ASIA MINOR. 

1. Western Peovinces. — Ly. Ca. Lyd. Mys. 

2. Northern Provinces. — Bith. Paph. Pont. 

3. Southern Provinces. — Ci. Pi. Pam. 

4. Central Provinces. — ^Phyrg. Gal. Cap. Lye. 

10. MAP THOUGHTS. 

1. In going from Egypt to Jerusalem in a straight line, through oi tua9 
ivhat countries, seas, rivers, cities, deserts, mus*: we pass ? 

2. In going from Jerusalem to Damascus ? 

3. In going from Damascus to Athens ? 

4. In going from Athens to Rome ? 

5. In going from Rome to Babylon ? 

6. In going from Babylon to Ararat ? 



THE SUXDAY-SCHOOL NORMAL GUIDE. 239 

XVI. BIBLE BIOGRAPHY. 

1. The wisdom and love of God are revealed in all history. God is King 
of kings, and, leaving men free, directs human affairs to the furtherance of 
human welfare. 

2. Bible history is the manifestation of the divine purpose and power in 
human affairs. It may be compared to the works of a clock placed under 
a glass case for careful investigation that men may see how God operates 
in history. 

3. In Bible histor}' we have representative characters who are selected by 
the divine wisdom because of natural characteristics ; whose characters are 
by circumstances intensified, and by divine inspiration still further exalted. 

4. We should be familiar with the principal characters of divine revela- 
tion, their virtues, defects, sins, experiences, character, and influence. 

5. Fix in mind one hundred and fifty important Old Testament char- 
acters : 

1. The first vian^ the first mother^ the first murderer^ the first 
martyr 4 

2. Three of the descendants of Cain : Jabal, Jubal, and Tubal- 
Cain 3 

3. The line from Adam to Noah. 

Sin Early Caused Misery yesus Early 

Seth Enos Canaan Mahalaleel Jared Enoch 

Met Legal N'ecessity 

Methuselah Lamech Noah 9 

4. The three sons of Noah : Shem, Ham, and Japheth 3 

5. The line from Shem to Abram : 

Sin And Superstition Enervated Pagan 

Shem Arphaxad Salah Eber Peleg 

Races Select Nation Then Announced 

Reu Serug Nahor Terah Abram 9 

6. The eleven tribes descended from Canaan, who was the fourth 
son of Ilam. 

Sidonians, Hittites, Jebusites, Amorites, Girgasites, Hivites, Ark- 
ites, Sinites, Arvadites, Zemarites, and Hamathites, the ancient dwell- 
ers in the land of Canaan ." ii 

7. The three wives of Abraham : Sarah, Hagar, and Keturah. . . .3 

8. The two sons ol Abraham : Ishmael and Isaac 2 

g. The two sons of Isaac : Jacob and Esau 2 

10. T\\& four wives of Jacob : Leah, Rachel, Zilpah, and Bilhah..4 

11. The twelve sons of Jacob : Reuben, Simeon, Levi, Judah, [R.j 



340 



THE SUNDAY-SCHOOL NORMAL GUIDE. 

S., L., J.]: Dan, Gad, Naphtall, Asher, [D., G., N., A.,] : Issachar, 
Zebulun, Joseph, Benjamin, [I., Z., J., B.] I2 

12. The two sons of Joseph : Ephraim and Manasseh 2 

13. The three children of Amram and Jochebed : Miriam, Aaron, 
and Moses 2 

14. Twelve names connected with the wanderings of the children of 
Israel : 

1. The father-in-law and the wife of Moses: Jethro and Zip- 
porah 2 

2. Three rebelling Israelites : Nadab, Abihu, and Korah 3 

3. Two loyal and noble Israelites : Caleb and Joshua 2 

4. Four opposing kings : Arad, Balak, Sihon, and Og. 4 

5. One prophet of the East : Balaam i 

15. The. fifteen judges of Israel after Joshua. 

Overcome Easily Serving Divers Gods 

Othniel Ehud Shamgar Deborah Gideon 

After The Just Joshua Idols 

Abimelech Tola Jair Jephthah Ibzan. 

Even After Such Evil Salvation! 

Elon Abdon Samson Eli Samuel 15 

16. The three great kings of the Jews : Saul, David, and Sol- 
omon 3 

17. Three of King David's wives : Michal, Abigail, and Bath- 
sheba -, 3 

18. Three of King David's sons : Amnon, Absalom, and Sol- 
omon 3 

19. Four of the nineteen kings of the kingdom of Israel : 

1. Jeroboam the first king ; 

2. Jeroboajn II., who reigned longest of the kings of Israel ; 
he reigned forty-one years ; 

3 Shallum, who reigned the shortest time of the kings of 
Israel ; he reigned one month ; 

4. Hoshea, the last of the kings of Israel 4 

20. Four of the twenty kings of the kingdom of Judah : 

1. Rehoboam. the first king ; 

2. Alanassch, who reigned longest of the kings of Judah ; he 
reigned fifty-five years ; 

3. Jehoahaz, who reigned the shortest time of the kings of 
Judah ; he reigned three months ; 

4. Zedekiah, the last of the kings of Judah 4 



inE SUNDAY-SCHOOL NORMAL GUIDE. 241 

21. The two great prophets of Israel : Elijah and Elislia 2 

22. The four larger prophets : Isaiah, Jeremiah, Ezekiel, and 
Daniel 4 

23. The twelve minor pi'ophets : (Hojoam,) Hosea, Joel, Amos, 
(Objomina,) Obadiah, Jonah, Micah, Nahum, ( Hazehazema,) 
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi 12 

24. Ten names associated with the captivities : 

1. Three kings : Nebuchadnezzar, Belshazzar, and Cyrus 3 

2. Three heroes : Shadrach, Meshech, and Abednego 3 

3. Three leaders : Zerubbabel, Ezra, Nehemiah 3 

4. One woman : Queen Esther i 

25. Nine omitted names to be placed by the student in the period 
of the sacred history to which they respectively belong, Abram, 
Achan, Adonijah, Ahab, Nathan, Hezekiah, Jehu, Jezebel, Samson., 9 

6, Examine among this list for — 

r. The ten grandest^characters of Old Testament history. 

2. The ten grandest characters of New Testament history. 

3. The ten most evil and injurious characters of all Bible history 

4. The best representatives of faith in the Bible. 

5. The best representatives oi courage in the Bible. 

6. In what incidents connected with Christ's life do we see in him 
illastrations of the distinguishing qualities which are manifested in the 
characters of Enoch, Noah, Abram, Joseph, Moses, David, Solomon, 
Daniel, Paul, and John ? 

7. Contrast ten characters in the Bible — five good and five evil. 
"What are the points of difference ? 

8. Compare Caleb and Gideon ; Joshua and Peter ; Moses and Paul. 
g. Home readings. Interest the children in these elliptical lessons. 

Make up similar plans on the lives of Moses, Joshua, David. John 
Baptist, etc. 

LIFE OF ABRAM. 

tHead the following elliptical lesson. The Scripture passages at the bottom of this 
lesson will furnish a key to the whole.] 

Fir't Section. Abram was born in in the year .... B.C. His fa- 
ther's name was and he had two brothers, . and .... Being 

called of God, he left .... when he was .... years of age, and accompa- 
nied by ..... . . . ., and . . . ., came to .... Second Section. He remained 

in .... for .... years. Here . . . died, aged — . years. At the age of 

.... he left .... for .... Third Section. Accompanied by .... and 

.... and . . . ., he came into . . . ., stopping at . . . ., and again near . . . ., 

finally going down into .... From Haran to S about .... miles ; 

16 



243 THE SUNDAY-SCHOOL NOEMAL GUIDE. 

from .... to B. . . ., about miles ; from .... to Jerusalem, .... miles; 

from Jerusalem to Cairo in Egypt, miles. Fourth Section, He re- 
turned to with , distance about .... miles. Fifth Section. At 

— . Abram and Lot separated, the former going to .... While here he 

made a long journey to to deliver from the .... His son 

was also born at .... He was visited by immediately before 

the destruction of His name changed to when he was .... 

years did. Sixth Section. When .... was .... years old . was born. 

Abram, during this last period of his life, cast out from his tent and 

. . . ., made a covenant with , . . ., offered his son . . . ., lost his wife . . . ., 

and was married again to He died B.C , aged .... years. 

Gen. 11. 26, 31, 32; 12. 4-10; 13. 1-4, II, 18 ; 14. 13-16; 16, 15, 16; 
17. 5 ; 18. I, 2 ; 19. 27, 28 ; 21. 5, 14, 27 ; 22. i, 2 ; 23. i, 2 ; 25. i, 7, 8 

LIFE OF PAUL. 
The Apostle .... was born in . . . ., a city of,. . . ., in .... His earlier 
name was .... The change of his name from .... to ... . probably 
took place because of .... He says of himself : "I am verily a man 

which am . . . ., born in , a city of ., yet brought up in .... at 

the feet of . . . ., and taught according to the .... of the law of the . . . ." 
Again he says : '* For I also am an . . . ., of the seed of . . . ., of the tribe 
of . . . ." And again: "A Heb. ... of the . . . . ; as touching the law, a — . •, 
concerning zeal, .... the Church ; touching the righteousness which is in 
the law, . . . ." By trade Saul was a . . . . He was present at the martyr- 
dom of . . . . ; probably protecting the .... of those that .... the holy 
man. Saul was converted at . . . ., whither he went "breathing out .... 

and .... against the " He carried with him .... to .... to the . 

from the authorizing him "if he found any of . . . ., whether they 

were .... or ....," to " bring them .... unto . . . ." After his entrance 
into .... he stopped at the house of .... in ... . street, where he "was 
.... days without . . . ., and neither did .... nor . . . ." By divine com- 
mand a certain disciple at . . . ., named visited and counseled Saul. 

And straightway Saul "preached . ... in the . . . ., that he is the .... of 
...." This occurred probably about A.D.... After this, Saul went 
Into .... and returned again to .... He then went up to ... . and abode 
.... days. This was about .... years after his conversion. From Jeru- 
salem he went by way of .... to .... From .... he came to .... in 
..... and thence on a mission of relief to the disciples in .... After this 
Paul made .... great missionary tours. He went finally from .... to 
. . . ., and thence by sea to . . . ., where he, though a prisoner, " was suf- 
fered to dwell by ... . with a . . . . that kept him." Tradition says he died 
a ^nartyr in .... about A.D 



THE SUNDAY-SCHOOL NORMAL GUIDE. 343 

lo. Talk at home a great deal about and analyze Bible characters. Tell 
Bible stories. Get children to talk about them. Such practice is in itself 
the best kind of a normal drill. 

XVII. BIBLE MANNERS AND CUSTOMS.* 

1. The events recorded in the Bible belong to a remote age, remote re- 
gions, people unlike ourselves, with manners and customs — personal, social, 
domestic, civil, industrial, religious — entirely different from those to which 
we have been from childhood accustomed. 

2. The Bible, true to the people, the places, the times, the prevailing 
institutions in connection with which it was written, is full of allusions, 
direct and incidental, to these local peculiarities. It is full of an old-time 
life. It reflects the habits of the people whose history it records. This is 
an argument in favor of its accuracy. 

3. It is impossible to understand the Bible without a knowledge of these 
ancient institutions and habits. Such knowledge removes many difficult- 
ies, illuminates many passages, gives force to many allusions. It is indis- 
pensable to a correct interpretation of the words. 

4. By a providential arrangement the lands of the far East have been pre- 
served in their early conditions — so far, at least, as prevailing customs are 
concerned. People there eat, talk, live, dress, transact business, farmi 
work at trades, etc., just as they did two or three thousand years ago. A 
knowledge of the Oriental customs of to-day will throw light upon hun- 
dreds of otherwise obscure texts. 

5. The remarkable preservation of the illustrations of ancient manners 
and customs by the hieroglyphic language of Egypt, the cuneiform marks 
of the Euphratean valley, and the detailed delineations of early life on 
long-buried walls, corroborate in a marvelous manner the statements of the 
Bible. 

6. In connection with the following studies of the text read the latest 
results of Oriental research. 

7. This exercise will be substantially a "Bible Reading," continued 
through two evenings. It need not be dull or uninteresting. 

8. Concerning these texts let the question be asked, Is there any allu- 
sion to customs differuig from those of our own titnes, and requiring special 
explanation ? 

9. The leader of the class should examine the Scripture passages at 
home to see that there is no typographical blunder in the list. He should 

♦ Tl.e best book for information on this subject is the " Hand-Book of Bible Manners 
and Customs," by Dr. J. M. Freeman. Phillips & Hunt, New York. Hitchcock <& 
Walden, Cincinnati and Chicago. 



244 THE SUNDAY-SCHOOL NORMAL GUIDE. 

^ive each member of the class a slip of paper, with three, five, or more 
passages indicated on it. When a topic is under consideration, and a pas- 
sage of Scripture announced, let the person holding it state the fact con- 
tained in it, and then read the verse. 

lo. Some pictures may be found in Bible dictionaries, cyclopedias, etc., 
which, if reproduced on a blackboard, or in a coarse way on paper, will aid 
in understanding several of the allusions. Pupils should be encouraged to 
draw these pictures. 



TEXTS OF SCRIPTURE TO BE EXAMINED. 

1. Booths. Gen. xxxiii, 17; Job xxvii, 18; Isa. i, 8; 
Lev, xxiii, 42, 43 ; Neh. viii, 16 ; Jonah iv, 5. 

2. Huts. Job xxiv, 16; Ezek. xii, 5; xiii, 10, 11; Matt, 
vi, 19; vii, 26, 27. 

3- Better houses, i Chron. xxix, 2; Amos V, 11; 
Gen. xi, 3; i Kings vi, 15, 16, 32-35; vii, 8-12; x, 11, 12; 
xxii, 39; Isa. ix, 10; Amos iii, 15. 

4. Windows. Joshua ii, 15; Judges v, 28 ; 2 Kings 
iv, 10; ix, 30-36; I Sam. xix, 12 ; Acts ix, 25. 

5. Doors. John xviii, 16, 17; Deut. iii, 5; Judges 
xvi, 3 ; Isa. xlv, 2 ; Deut. vi, 9. 

6. Interior of House. Acts xii, 13, H ; Judges iii, 23 ; 
2 Chron. xxix, 7, 17; 2 Sam. xvii, 18; Luke v, 19; Es- 
ther i, 5 ; Luke xxii, 11. 

7. Roofs. Joshua ii, 6 ; I Sam. ix, 25, 26 ; 2 Sam. 
xi, 2; Prov. xxi, 9; Neh. viii, 16; 2 Sam. xvi, 22; 
Isa. XV, 3; xxii, i; Jer. xlviii, 38; 2 Kings xxiii, 12; 
Jer. xix, 13; Acts x, 9; Deut. xxii, 8; Mark ii, 4; 
Luke V, 19. 

8. Tents. Gen. iv, 20 ; Exod. xxvi, 14 ; xxxv, 26 ; 
:cxxvi, 14; Acts xviii, 3 ; Sol. Song, i, 5 ; Gen. xxiv, 6t \ 
Jer. xliii, 10 ; Acts vii, 4, 5 ; Heb. xi, 8-10. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 245 

9. Caves. Gen. xix, 30; xxv, 9, 10; Joshua x, t6 ; 
I Sam. xiii, 6; Num. xxiv, 21 ; Sol. Song ii, 14; Judges 
vi, 2; Isa. xxxiv, 13-15. 

10. Seats and postures, i Chron. xvii, 16 ; i Kings 
xviii, 42; I Sam. i, 9 ; i Kings ii, 19; Matt, xxi, 12; 
I Kings X, 19. 

11. Tables, eating, etc. Mark vii, 3 ; 2 Kings iii, 11 ; 
Gen. xviii, 8 ; John iv, 9 ; Matt, ix, 11; Acts xij 3 ; Gen. 
xliii, 34 ; Amos vi, 4-7 ; Esther i, 5-7 ; John xii, 2, 3 ; 
xiii, 25 ; Ruth ii, 14 ; Matt, xxvi, 23 ; John xiii, 26 ; 
Gen. xviii, 6. 

12. Beds. Gen. xxviii, 11 ; Exod. xxii, 26, 27; Mark 
ii, 9 ; John v, 10 ; Deut. iii, 1 1 ; Psa. cxxi, 6 ; Job xxix, 3. 

13. Grinding corn. Exod. xi, 3; Judges xvi, 21; 
Matt, xxiv, 41 ; Eccles. xii, 4. 

14- Lamps and Oven. John xviii, 3 ; i Sam. iii, 3 ; 
Judges vii, 16-20; Matt, xxv, i, 3, 4, 7; Lam. v, 10; 
Mai. iv, I ; Matt, vi, 30 ; Luke xii, 28. 

15. Water and wine skins. Joshua ix, 4-13 ; Matt, 
ix, 17 ; Job xxxii, 19 ; Psa. cxix, 83 ; Psa. Ivi, 8 ; Judges 
iv, 19. 

16. Articles and customs of dress. Gen. iii, 21 ; 
Prov. xxxi, 13, 22; Luke xvi, 19; Judges viii, 26; Gen. 
xxxvii, 3, 4 ; Psa. xlv, 13, 14 ; Deut. xxiv, 13 ; Ruth iii, 15 ; 
Exod. xii, 34 ; Luke vi, 29 ; John xix, 23 ; Gen. xxvii, 15 ; 
Luke XV, 22; Matt, xxi, 8; Job xvi, 15 ; Joel i, 8; 
Num. XV, 38 ; Matt, ix, 20 ; Matt, xxiii, 5 ; Prov. xxxi, 24 ; 
Isaiah v, 27 ; i Pet. i, 13 ; [for a description of the finery 
of the Jewish women see Isa, iii, 18-23;] Isa. iii, 21 ; 



246 THE SUNDAY-SCHOOL NORMAL GUIDi:. 

1 Cor. xi, 15; I Pet. iii, 3 ; i Tim. ii, 9 ; Psa. Ixxv, 5 ; 

2 Kings ix, 30; I Cor. xi, 14, 15 ; 2 Sam. xiv, 25, 26; 
xviii, 9 ; Job i, 20 ; Ezra ix, 3 ; Exod. iii, 5 ; Joshua v, 15 ; 
2 Sam. i, 10; Esther iii, 10; Dan. vi, 17; Isa. iii, 18; 
Gen. xxxvii, 29, 34 ; Job i, 20 ; Matt, xxvi, 65 ; Acts 
xiv. 14 ; Gen. xlv, 22 ; Psa. xlv, 8. 

17. Traveling. In companies. Luke ii, 42-44. Inns. 
Gen. xliii, 21; Luke ii, 7. Courtesies. Gen. xviii, 1-8; 
Heb. xiii, 2 ; Matt, xxv, 35 ; I Pet. iv, 9. Mode of travel. 
2 Kings iv, 22-25 J Acts viii, 28; xxi, 15 ; [What does 
" carriage" in this verse mean ?] Gen. xxiv, 61-64. 

18. Visiting. Gen. xviii, 4; xix, 2; xxiv, 31 ; Luke 
vii, 44; John xiii, 4, 5. 

19. Agriculture, etc. Gen. iv, 2 ; xiv, 14 ; xxi, 25 ; 
jtxvi, It; ; Exod. iii, I, 2 ; I Sam. xi, 5 ; Psa. xxiii ; John 
X, 3, 4; Gen. xxiv, 20 ; xxix, 9 ; Josh, iii, 15 ; i Chron. 
xii, 15 ; Eccl. xi, i ; Isa. xxxii, 20; 2 Chron. xxvi, 10: 
Deut. xi, 10; xxii, 9; Job xxxix, 10; i Sam. viii, 12; 
xiv, 14; Amos vi, 12 ; i Kings xix, 19 ; Judges iii, 31 ; 
Exod. ix, 31, 32; Isa. xxviii, 24-29; Joel iii, 13; Ruth 
ii, 15 ; Judges xv, 5 ; Psa. cxxvi, 6 ; Lev. xxiii, 22 ; Isa. 
xxviii, 28; Hosea x, 11; Judges vi, 11; Gen. 1, 10; 
Matt, iii, 11, 12 ; Psa. cxliv, 13 ; Joel i, 17 ; Luke xii, 18; 
I Chron. xxvii, 25 ; Jer. xii, 8 ; Matt, xxi, 33 ; Isa. v, 2 ; 
Psa. Ixxx, 9; 2 Kings xxv, 12; Isa. i, 8; Jer. vi, 9; 
Neh. V, II ; xiii, 15 ; I Sam. viii, 14. 

20. Commerce, Manufactures, etc. Isa. xliv, 12: 
liv, 16; xii, 7; Matt, xiii, 55; I Chron. iv, 21; Jer. 
xviii, 2 ; Job vii, 6; 2 Chron. ii, 7, 13 ; Neh. xiii, 16; 
I Sam. xxi, 3 ; Acts ix, 43 ; xix, 24 ; 2 Tim. iv, 14 ; 



THE SUNDAY-SCHOOL NORMAL GUIDE. 247 

Acts xviii, 3 ; xvi, 14; Matt, iv, 21 ; Gen. xxxvii, 28; 
1 Kings xxii, 48; ix, 26; x, 21, 22, 28, 29; 2 Chron. 
viii, 17, 18; Gen. xxiii, 16; Matt, xx, 9 ; ix, 9 ; Mark 
ii, 14; Matt, xiii, 45, 46 ; xxv, 16, 17 ; Jonah i, 5 ; Acts 
xxvii, 12, 16, 17, 20, 40; xxviii, 11. 

21. Weddings. Let one of the class read from some 
Bible cyclopedia an account of marriages.* 

22. Funerals. Read from the same book an account 
of funerals. (Manners and Customs of the Jews, PP..134-141.) 

XVIII. BIBLE WEIGHTS AND MEASURES. 

[These tables are taken from the Bible Text-Book, published in connection withTHB 
Teachers' Bible, by the American Tract Society, 150 Nassau-st., New York.] 

X. JEWISH WEIGHTS, REDUCED TO ENGLISH TROY WEIGHT. 

lbs. oz, pen. gr. 

The gcrah, one-twentieth of a shekel o o o 12 

The bekah, half a shekel o o 5 o 

The shekel o o zo o 

The maneh, 60 shekels 2600 

The talent, 50 manehs, or 3,000 shekels 125 000 

a. SCRIPTURE MEASURES OF LENGTH, REDUCED TO ENGLISH 

MEASURE. Eng. feet, inches. 

A digit o 0.913 

4 -= A palm o 3.648 

12= 3 = A span o 10.944 

24= 6= 3 == A cubit 1 9.888 

96 = 24 =- 6= 3 — A fathom 7 3.552 

144= 36*" 12 =• 6 = 1.5 = Ezekiel's reed... r 10 11.328 

192= 48 = 16 = 8 "= 2= 1.3 = An Arabian pole 14 7.104 

920 = 480=160 = 80"= 20 13.3 = 10 •= A measuring line 145 11.04 

3. THE LONG SCRIPTURE MEASURES. 

Eng. miles, paces, feet. 

A cubit o o 1.824 

400 =* A stadium or furlong o 145 4.6 

2000 ■= 5 = A Sabbath-day's journey o 729 3. 

4000= 10= 2 = An eastern mile i 403 i. 

12000= 30= 6= 3 = A parasang 4 153 3. 

96000 = 340 =■ 48 = 24 = 8 "= A day's journey 33 172 4. 

Note. — 5 feet = i pace ; 1,066 paces = i mile. 

* In a small volume, published by Phillips & Hunt, New York, and Hitchcock & 
Walden, Cincinnati and Chicago, entitled " Manners and Customs of the Jews," pp. 



248 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



4. SCRIPTURE MEASURES OF CAPACITY FOR LIQUORS, REDUCED 
TO ENGLISH WINE MEASURE. 

Gal. pints. 

A Caph o 0.625 

1.3 = A log o 0.833 

5-3= 4 = Acab o 3.333 

16 = 12= 3 = A hin I 2. 

32 =24= 6= 2 ^ A seah 2 4. 

96 = 72 = 18 = 6 = 3 = A bath, ephah, or firkin 7 4.50 

960 = 720 = 180 = 60 = 20= 10 = A kor, chores, or homer 75 5.25 

5. SCRIPTURE MEASURES OF CAPACITY FOR THINGS DRY, REDUCED 
TO ENGLISH CORN MEASURE. 

Bush. pks. gal. pints. 

A gachal , 000 0.14 

20 = A cab o o o 2.833 

36= 1.8 = An omer or gomer .. o o o 5.1 

120= 6 = 3.3 = A seah o i o i. 

360= 18 = 10 = 3 = An ephah 0303. 

1800= 90 =50 =15= 5 = A letech 4000. 

3600 == 180 =■ 100 = 30 = 10 = A homer or kor 8 o o i. 

6. JEWISH MONEY, REDUCED TO THE ENGLISH AND AMERICAN 



STANDARDS. 



A gerah 

10= A bekah , 

20= 2 = A shekel 

1200 = 120 = 50 = A maneh, or mina Hebrew 

60000 = 6000 = 3000 = 60 = A talent 

A Kolidus aureus, or sextula, wa,s worth 

A siclus aureus, or gold shekel, was worth 



5 
342 



d. 

1.3687 
1.6875 
3-375 
0.75 



A talent of gold was worth 5415 



25 
1505 



cts. 

02.5 

25.09 

50.187 

09-35 

62.5 

64.09 

03. 



24309 00. 



In the preceding table, silver is valued at 5s. and gold at £4 per ounce. 

7. ROMAN MONEY, MENTIONED IN THE NEW TESTAMENT, REDUCED 
TO THE ENGLISH AND AMERICAN STANDARD. 

£ s. d. far. $ cts. 

Amite 000 0.75 o 00.343 

A farthing, about 000 1.50 o 00.6S7 

A penny, or denarius 0072. o 13.75 

A pound, or mina 3 260. 13 75. 



126-131, find an interesting account of Oriental weddings. The Workingmen's Educational 
Union of London, (F, Baron, 25 King William-street, West Strand, W. C.,) publish a 
6eries of cheap diagrams which will be useful in illustrating these subjects. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



249 



XIX. NATURAL HISTORY OF THE BIBLE. 



A SONG. 



Heralds of creation ! cry — 
Praise the Lord, the Lord most high 
Heaven and earth, obey the call, 
Praise the Lord, the Lord of all. 

Praise him, all ye hosts above ; 
Spirits perfected in love ; 
Sun and moon, j'our voices raise ; 
Sing, ye stars, your Maker's praise. 

Earth, from all thy depths below, 
Ocean's halleluias flow : 



Lightning, vapor, wind and storm, 
Hail and snow, his will perform. 

Birds, on wings of rapture soar, 
Warble at his temple door ; 
Joyful sounds from herds and flocks. 
Echo back, ye caves and rocks. 

High above all height, his throne ; 
Excellent his name alone ; 
Him let all his works confess, 
Him let all his children bless. 



RECITE. 

1. The visible universe, including the heaven and the earth, is a mani- 
festation of the Power, Wisdom, Skill, and Goodness of God — A Book of 
God. 

2. The Holy Bible is another, and a more precious Book of God, be- 
cause it is a revelation of the gracious purposes and plans of God, and oi 
his Truth, Justice, Holiness, Love, and Mercy. 

3. The Book of God in Revelation makes frequent allusion to the Book 
of God in Nature : — 

I.) It gives simple, beautiful, and sublime descriptions of the phenomena of nature. 

2.) It uses them to illustrate the higher truths of Redemption — the Divine and 
the Christian character, and ways of God with man. 

3.) We also discover beautiful harmonies between the work of God in nature and 
in revelation. 

4.) We shall therefore find help in the study of the Natural History of the Bible. 

4. Natural history, in its most extensive sense, is the description of 
whatever is created, or of the whole universe, including the heavens and 
the earth, and all the productions of the earth. 

The natural history of the Bible embraces the description of the visible 
universe and its phenomena, and the allusions to them which are to be 
found in the Bible. 

5. The various objects embraced in the natural history of the Bible may 
be distributed into the following five classes : 

I.) Those belonging to Astronomy. 

2.) Those belonging to Meteorology. 

3.) Those belonging to Mineralogy. 

4.) Those belonging to Botany. 

5.) Those belonging to Zoology. 



250 THE SUNDAY-SCHOOL NORMAL GUIDE. 

6. Reading of the texts indicated. 

Let the leader at home examine carefully all the texts here indicated, 
for, in spite of the most careful proof-reading, an " infelicity" may once in 
a while creep into print. 

7. Read the following allusions to the several classes above indicated : 

I.) Astronomy. Gen. I. I, 8, 14-18 ; I Cor. 15. 41. 

2.) Meteorology. Gen. 8. 22. 

3.) Mineralogy. Job 28. I, 2, 5-19. 

4.) Botany. Gen. I. II, 12. 

5.) Zoology. Gen. i. 20-26 ; Psa. 8. 4-18. 

8. It will facilitate matters greatly to have the following texts copied on 
separate slips of paper and distributed among members of the class, so that 
not one minute of time be lost : 

[As each text is read, let the class tell to which one or more of the five classes its 
contents may belong.] 

Sol. Song 2. 10-14 Joel i. 4 Lam. 4. i — Job 38. 31 

Psa. 104. 16 Gen. 8. 7 Luke 14. 34. . . .Matt. 3. 10 2 Sam. 

23. 4 Num. 13. 23 Isa. 35. i Prov. 30. 24-28 Psa. 

102. 6, 7 Psa. 84. 3 Job 37. 9 Job 15. 33 Job 39. 19-25 

Hosea 14. 5-7 Deut. 32. 33 Job 41. i Psa. 92. 12 

Eccles. 12. 5 Lam. i. 6. . . .Deut. 32. 11 Jer. 8. 22. 

[As each of the following is read let the class indicate, i. The class to which it be- 
longs. 2. The truth fthe doctrinal or practical) taught.] 

Psa. 19. 10 Prov. 6. 6-8 Rev. 2. 28 Job 8. 11-13 

Prov. I. 17 Matt. 4. 19 2 Sam. 23. 4 Jer. 17. 5, 6 

James 3. 12 Lam. 4. 1,2 Rev. 22. 1,2 Prov. 26. i 

Psa. 32. 9 Isa. 56. 10, II Sol. Song 2. i Deut. 32. 31 

Psa. I. 3 Matt. 6. 28-30 i Pet. 2. 4 Rev. 5. 5 Isa. 

53. 2 Rev. I. 16. 

9. We recommend Angus' "Bible Hand-Book," pp. 219-238, [Martien's 
(Philadelphia) edition, 1863 ;] also " Topics for Teachers," by J. Comper 
Gray, volume i, [Phillips & Hunt's edition,] although these books are not 
necessary to the above lesson. 

10. Collections of pictures, specimens of flowers, etc., from Palestine 
will add to the interest of this exercise. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 251 



XX. RELIGIOUS INSTITUTIONS OF THE BIBLE. 

1. An institution is the product of an idea, and of an energy or force. 

2. A religious institution is the product of a religious idea and of a relig- 
ious force. 

3. The great religious idea from which all biblical institutions spring is 

REDEMrXION. 

4. The energy which gives to this idea vitality and effectiveness is the 
Spirit of God, who brooded over chaos in the beginning and created the 
universe. He is the vitalizing force in the work of Redemption, the new 
creation in Christ Jesus. 

5. From the divine thought and purpose of redemption by Jesus Christ 
through the Holy Spirit spring, — 

i) The Word of Truth, the Holy Scriptures which are able to 

make man " wise unto salvation ; " 
2) The Church, which is " the pillar and ground of the truth." 

6. In the gradual unfolding of the great scheme of redemption — in com- 
municating to man the true idea of it, preparing him to accept it, and to be 
the instrument in the hands of God in consummating it — many institutions 
were appointed. These institutions or appointments are : — 

1) Anticipative, or typical ; foreshadowing the truth afterward to be 
fully revealed ; 

2) Propagative^ proclaiming, diffusing, promoting the truth, and thus 
carrying on the work of redemption ; 

3) Commemorative, standing in perpetual memorial of the facts trans- 
acted in the beginning of the Jewish and of the Gospel dispen- 
sation. 

7. These appointments or institutions are distributed into the following 
four classes : — 

i) Institutions of place and organization ; 

2) Institutions of times and seasons ; 

3) Institutions personal and official ; 

4) Institutions ceremonial and instructional. 

I. Institutions of Place and Organization. 

I. The altar, i) Material. Of earth (Exod. xx, 24) or stone. Exod. 
xx, 25 ; Josh, viii, 31. 2) The idea. The altar involves religious worship, 
chiefly by sacrifices offered upon it. It is found in all religions. 3) In thf 



252 THE SUNDAY-SCHOOL NORMAL GUIDE. 

Bible. Cain and Abel probably worshiped at some rude altar, (Gen. 
»v, 3, 4,) as they had been taught to do by Adam. Noah " builded an altai 
unto the Lord." Gen. viii. 20. See, also, Abraham, (Gen. xii, 7 ; xiii, 4 , 
xxii, 0,) and Isaac, (xxvi, 25,) and Jacob, (xxxiii, 20 ; xxxv, i, 3,) and Moses. 
Exod. xvii, 15. 4) The germ. The altar was the germ of the whole Jewish 
system of worship, and the vague prophecy of " better things " in the Chris- 
tian dispensation. In the first altar-service of Adam, Abel, Abram, see 

a) The place ; b) T\\t. priest; c) The offering; d) The order. 

2. The tabernacle, i) The growth of the altar-idea. The Jewish 
tabernacle was the expansion of the old altar. We see in the beautiful and 
complicated structuic, and its service, a) The sacred place; b) The sacred 
priests; c) The sdiCrtd. offerings; d) The sacred <7n/^r. 2) Object teaching. 
God designed by all that pertained to the tabernacle to teach ignorant, sen- 
suous minds deep and all-important facts and principles of his kingdom and 
worship which they could not receive except through such appeal to the 
senses. 3) Its lessons. It revealed tniths, a) Concerning God^s character ; 

b) Cowcexnmg 7)ian''s character; c) Concerning the approach of in an to God; 
d) Concerning the dwelling of God with man. 4) It was made after a 
divine pattern. Exod. xxv, g ; xxvi, 30 ; xxxix, 32, 42 ; Heb. viii, 5. 
5) By divinely eitdowed architects. Exod. xxxi, I-II ; xxxv, 30-35 ; xxxvi, 
I, 2. 6) From divinely provided materials. Exod. xii, 35, 36 ; xxx, 12-16. 
7) For divine uses. Exod. xxv, 20-22 ; xl, 34-38 ; xxix, 42, 43. 8) The 
names given to the tabernacle may be found in Exod. xxiii, 19 ; xxv, 8, 9 : 
xxix, 42-46 ; Lev. xii, 4 ; i Sam. i, 9 ; I Kings i, 39 ; Num. xvii, 7 ; xviii, 2. 
9) Eight particulars pertaining to the tabernacle require notice here ; — 

I.) The court. "The tabernacle is an image of the kingdom of God 
in Israel, a type of the Christian Church. The court is the symbolical hab- 
itation of the people, while the sanctuary or tabernacle proper is the habita- 
tion of God in tJieir midst." — Dr. Kurtz. This court, or inclosure, as to its 
shape, size, pillars, sockets, hooks, fillets, hangings, etc., may be studied in 
Exod. xxvii, 9-18. The following figures will indicate the size of certain 
parts, etc., in cubits : (we estimate a cubit at eighteen inches :) 100, 20, 20^ 
100, 20, 20, 50, 10, 10, 15, 3, 3. Commit to memory Psa. c, 4; xcii, 13. 
The court had one entrance or gate at the east end, only one gate to the 
court, only one door to the tabernacle, only one vail by which to enter tlie 
holiest of all. There is but oiu way of approach to God. See Acts iv, 12 

2.) The tent. For shape, size, sockets, pillars, boards, rings, bars, cords. 
curtains, coverings, material, etc., see Exod. xxvi. Explain the following 
figures : 10, li, 20, 40, 20, 6, 8, 16. Also the following: 30, 4, ii, 5, 6, 50. 
50. Also the following : 28, 4, 10, 50, 50. The four coverings, beginning 
with the outside, were as follows: 1. Of badgei-s' or seal skin : 2. Of lams' 
skins dyed red : 3. Of goats' hair ; 4. Of linen with embroidery of blue, 



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253 





puqDle, and scarlet. The tent, tabernacle, or sanctuary, 

was divided into two compartments, the " holy place " 

and the "holy of holies." The "■vail" between the 

two was of " blue, and purple, and scarlet, and fine 

twined linen of cunning work." This " vail " typified 

the flesh of the Lord Jesus. Heb. x, 20. This " vail," 

like the body of the Lord Jesus, revealed in part his 

beauty, while it also concealed and separated from the fullness of the divine 

glory. The innermost sanctuary was very sacred. 

3.) The altar of burnt-offering. For size, (5, 5, 3,) shape, material, lo- 
cation, objects, see Exod. xxvii, 1-8 ; xxix, 15-I8 ; xxxviii, 1-7 ; Lev. vi, 13 ; 
viii, 15 ; Num. xxviii, 3-6. For names of the altar see 
Exod. xxix, 37 ; xxx, 28 ; xxxix, 39 ; Mai. i, 7, 12. 
There were horns on the altar. Exod. xxix, 12 ; xxi, 14 ; 
Psa. cxviii, 27 ; I Kings i, 50, The utensils used at 
the altar : pans, shovels, basins, flesh-hooks, fire-pans. 
See Exod. xxvii, 3 ; xxxviii, 3. Read the words in 
Lev. viii, 15: "To make reconciliation." Compare 
with Col. i, 20-22 ; John i, 29, 36 ; I Pet. i, 18, 19 ; 
2 Cor. V, 2T ; Isa. liii. The first thing a Jew saw as he approached the taber- 
nacle court was the altar of sacrifice, the type of the crucified Christ. Let oui 
first teaching in the school of the Church be " Christ and him crucified." 

4.) The laver of brass. For a description of the laver see Exod. xxx, 
18-21 ; xxxviii, 8 ; Lev. i, 9 ; xvi, 4. The " looking- 
glasses " used in those days were of brightly polished 
brass. The tabernacle idea involved the divine woi'k 
of purification, and the human endeavor to keep one's 
self from sin, as well as that of atonement. Consult 
Psa. xxvi, 6 ; Jer. vi, 14 ; John xiii, 8 ; Isa. i, 16 ; Psa. 
li, 2, 7 ; Titus iii, 4-7. For a suggestion concerning 
rhe " mirror" see James i, 23. 

5.) The golden candlestick. See Exod. xxv, 31-39; xxxvii, 17-24; 
xxvii, 20, 21 ; Heb. ix, 2. All gold ; pure gold ; beaten gold ; of gold were 
the " tongs " and " snuff-dishes "; it was seven-branched; 
a light-bearer ; on each branch were knobs, like seed- 
brlen pomegranates; and_;?c'w,?rj-, the blossoms from 
the seeds ; and bowls in which the light seemed like 
fruit. I. For the truth concerning Christ, which the 
golden candlestick taught, see John i, 9 ; viii, 12 ; 
xii, 46 ; Rev. i, 12, 13. 2. For the truth concerning 
Christians, which it taught, see Matt, v, 14-16 ; Luke 
xii, 35 ; Eph. v, 8, 9, 14. " The sevenfold light is the sanctifying efficacy 






254 THE SUNDAY-SCHOOL NORMAL GUIDE. 

of the Spirit. Seven is the number of holiness." — Murphy. " Apply day 
by day to the great Aaron of your faith to remove the dross and cause the 
flame of your love and zeal to ascend." — White. 

6.) The table of show-bread. For material, size, shape, crown, 
staves, rings, platters, spoons, bowls, covers, see Exod. xxv, 23-30 ; xxxvii» 
10-16. On the table was the bread called the show- 
bread, because each tribe was represented on it by a loaf 
of unleavened bread. " Bread shown " or displayed be- 
fore God. It was called the " bread of faces " or " pres- 
ence," that is, GocTs presence. See Lev. xxi, 6, 8, 17 
21, 22 ; xxiv, 5-9. " The table is the place of paternal 
and hospitable entertainment." " Bread and wine are 
the bloodless feast after the sacrifice." " This holy place is the type of 
the heavenly home." " The table contained the three elements of the 
Christian eucharist, bread, wine, and the incen* of prayer." — Dr. Strong. 

7O The altar of incense. For material, size, shape, uses, horns, rings, 
staves, etc., see Exod. xxx, i-io ; xxxvii, 25-28 ; Luke i, 10 ; Psa, cxli, 2 ; 
Rev. V, 8 ; viii, 3, 4 ; Isa. Ix, 6. For the incense burned 
on the altar, see Exod. xxx, 34-38. It was rare, pre- 
cious, carefully compounded, of equal proportions> 
never to be imitated, none but the seed of Aaron dare 
to offer it, it was to be beaten very small and burned 
with fire, and was counted sweet and holy. A type it 
certainly was of prayer and of the " precious merits of 
Immanuel." As the altar of burnt-offering outside the 
sanctuary represented the atoning work of Christ on earthy the altar of in- 
cense represented his intercessory work in heaven. 

8.) The ark of the covenant. Toward this small and sacred center all 
things of the tabernacle tended. It was the end of all. It gave value to 
all. It was the symbol of the divine presence. For the 
shape, size, (2^, i^, i^,) parts, crown, mercy-seat, staves, 
rings, cherubim, etc., see Exod. xxv, 10-22 ; xxxvii, 1-9. 
For its names see Exod. xl, 3 ; Num. xiv, 44 ; Josh, 
iii, 13 ; I Sam. iii, 3 ; 2 Chron. vi, 41 ; Psa. cxxxii, 8 ; 
I Sam. iv, 4 ; I Kings vi, 16. For the contents, see 
Deut. X, 5 ; xxxi, 24-26 ; Heb. ix, 4. For Christ, 
as set forth in the ark, see Heb. iv, 16 ; 2 Cor. iv, 6 : 
Isa. xlii, 16 ; i Cot. xv, 25 ; Rev. xii, 10 ; Heb. ix, 11, 12, 24. " The symbol 
of the divine majesty was the only light which the holy of holies contained." 
I Kings viii, 12 ; Psa. Ixxx, i ; xcix, i. 

3. The temple. The nation established in the land of Canaan, and the 
kingdom of David extending over a vast area of country, it was fitting that a 





THE SUNDAY-SCHOOL NORMAL GUIDE. 



255 



more permanent place of worship should be erected. This great work pur- 
posed by David was performed by his son Solomon. A magnificent tem- 
ple was huilded. It was the pride, delight, and glory, as it was the visible 
center of the Jewish nation. 

There were three Jewish temples : i. The temple of Solomon, dedi- 
cated B. C. 1004, 486 years after the dedication of the tabernacle ; 2. The 
temple of Zerubbabel, dedicated B. C. 515, 489 years after the dedication 
of Solomon's temple ; 3. The temple of Herod, built from the remains of 
Zerubbabel's temple, 452 years after its dedication. Herod's temple lasted 
for eighty-eight years — from B. C. 18 to A. D. 70 — when it was destroyed 
at the capture of Jerusalem by Titus. 




Hbrod's Templk. 

The three temples were very elegant. The first was, perhaps, the rich- 
est. The plan was that of the tabernacle, but in size it was as large again. 
It was finished in carved cedar, fir, olive, and gold. The vail was of " blue, 
purple, and scarlet, with curious flowers wrought upon it." All the furni- 
ture was most elegant. In front was a great porch, at the entrance of which 
stood two pillars, Jachin and Boaz, curiously ornamented with lily work. 
Large courts surrounded the building, first the court of the priests^ in which 
stood the brazen altar, and the immense laver, or sea, which held over 
twenty-five thousand gallons of water. (See cut on next page,) Besides 
this there were ten smaller lavers on wheels, which could be removed from 
one part of the court to another. The next was the court of the people, into 
which the crowds might come. The second temple, built by Zerubbabel, 
was, perhaps, larger than Solomon's but not so beautiful. For a compar- 
ison between the two see Haggai ii, 3. For the impression made upon the 



25G 



THE SaXDAJ-SCHOOL NORMA!. GUIDE. 




old men who had seen the first temple, see Ezra iii, 12. This temple was 
frequently pillaged, desecrated, turned into a heathen shrine, and at one 
time the grass and weeds grew over the site of it. It was rescued from the 

Syrians by Judas Maccabeus, 
B. C. 165, restored and recon- 
secrated. Pompey attacked it in 
the year 63 B. C, and Herod 
finally took it, B. C. 37. Herod's 
temple was commenced B. C. 18. 
It was ready for use in eighteen 
months after the work of resto- 
ration began. The courts, how- 
ever, and the outer buildings, re- 
^g quired eight years. Work went 
^^ on after that for years, so that 
^^^ the statement of the Jews in John 
ii, 20 was correct. It was a mag- 
MoLTEN Sea and Brazen Oxen. nificent structure. Its halls, 

courts, porches, terraces, chambers, etc., were elegant. The porch fronting 
on the east was one hundred and eighty feet long and two hundred and 
eighteen high. Josephus says concerning this temple : " To strangers, who 
were approaching, it appeared at a distance like a mountain covered with 
snow ; for where it was not decorated'with plates of gold it was extremely 
white and glistening." 

4. The Church. The altar at the beginning, and then the expansion ol 
the altar-idea in the Jewish tabernacle, pointed to the Christian Church, ot 
which both were type and pattern. All the truths and principles expressed 
in the tabernacle service are embodied in the doctrines, and usages, and 
spirit, and work of the Christian Church. " We have an altar ;" "we have 
a high-priest ; " "our passover is sacrificed for us." The shadow has passed 
away ; we live in the light of a spiritual dispensation, in which " circum- 
cision is nothing and uncircumcision is nothing, but a new creature." All 
who truly believe and love the Lord Jesus Christ are members of the 
Church. They are the " true Isi-ael." We need now no priests among 
men, no sacrifices, no burning incense, no golden candlestick ; the vail is 
rent in twain ; the shekinah shines not to human vision. We have learned 
that " God is a spirit, and that they who worship him must worship him in 
spirit and m truth." For some beautiful lessons about the Church see the fol- 
lowing passages of Scripture: I Tim. iii, 15 ; Col. i, 24 ; Eph. ii, 19-22 ; 
Rev. i, 5, 6 ; Acts xx, 28 ; Eph. v, 25-27 ; iii, 10 ; Col. iii, 16 ; Rom. xii, 6 ; 
Acts XX, 28. Many other precious texts set forth the glor}% power, destiny, 
privileges, and duty of the Church. 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 257 

II. Institutions of Times and Seasons. 

1. The Sabbath. The root-idea of the Sabbath is one seventh of man's 
bme for physical rest, spiritual recuperation, and the public recognition 
of things divine, I. Originally a memorial of completed creation. Gen. 
ii, 2, 3. 2. A memorial of Jewish deliverance from Egyptian bondage. 
Deut. v, 15. 3. A sign of covenant. Exod. xxxi, 13. 4. A type of heaven- 
ly rest. Heb. iv, 4, g. 5. Designed for the good of man. Mark ii, 27. 
6. Under the control of the Lord Jesus. Matt, xii, 8. From time imme- 
morial in the Church the Lord's day has been observed as the Christian 
Sabbath. See John xx, 19-26; Acts xx, 6-11 ; i Cor. xvi, i, 2 ; Col. li, 
16, 17 ; Rev. i, 10. 

2. The New Moons. The first day of every month was observed 
with special solemnities, sacrifices, sounding of trumpets, etc. See Num. 
X, 10 ; xxviii, TG-15 ; i Sam. xx, 5 ; Psa. Ixxxi, 3 ; 2 Kings iv, 23 ; Isa. 
Ixvi, 23 ; Amos viii, 5. 

3. The Feasts of Convocation, i.) The passov^rr/ 2.) The Pmtecos f/ 
3.) The feasi of tabernacles y called by the Jews " The Three Feasts of Pil- 
grimage." See Exod. xxiii, 14, 17. The passover, or feast of unleavened 
bread. See Exod. xii, 3-28 ; Deut. xvi, 3 ; Lev. xxiii, 9-14 ; i Cor. xv, 20. 
Held for eight days from the fifteenth of the month Abib, or Nisan, about 
the time of our Easter. The Pentecost held on the fiftieth day after the 
first day of unleavened bread, called " The Feast of Weeks" — seven times 
seven days — and then came the fiftieth day. See Exod. xxxiv, 22 ; Deut 
xvi, 10-17. " The Feast of Harvest." Exod. xxiii, 16. " The Day of First- 
fruits." Num. xxviii, 26. It commemorated the giving of the law at Sinai. 
It was the day of the outpouring of the Holy Ghost. Acts ii, i-ii The feast 
of tabernacles was celebrated on the eight days following the fifteenth of the 
month Tiskri, corresponding to our October. It was the " Feast of In- 
gathering." Exod. xxiii, 16 ; see Num. xxix. It was on the last day of this 
feast the incident occurred which is recorded in John vii, 37, 38. It was an 
"autumnal festival," and like our "Thanksgiving-day." Concerning these 
three feasts a writer says : " Christ our passover was sacrificed for us on 
that especial festival ; at Pentecost he shed forth the Spirit on the infant 
Church ; redemption and the gift of the Spirit being thus symbolized, what 
is the third festival X.O indicate but that day of holy rejoicing, when the 
Church, gathered into her eternal home, looks back upon her pilgrim stale 
when she dwelt in earthly tabernacles, and is glad with unutterable joy 
that she has now a sure habitation, whence she shall go no more forth lui- 
ever." — Ayrc. 

4. Other annual feasts, i.) The feast of trumpets. Num. x, 10 ; Psa. 
Ixxxi, 3. First day of the civil year ; New-year's-day ; firrst day of the 

17 



258 THE SUNDAY-SCHOOL NORMAL GUIDE. 

seventh month of the ecclesiastical year. It was called, also, the " Day of 
the Comet," and " Memorial of the Trumpet Blast." 2.) The day of atone- 
ment. On the tenth of the month Tishri, five days before the feast of tab- 
ernacles. The most solemn day and the most solemn sacrifice of the whole 
year. The day of atonement for the sins of the nation. See Exod. xxiii, 
26, 30; Lev. xvi, 1-34 ; Num. xxix, i-ii. 3.) The feast of Purim. Es- 
ther iii, 1 ; ix, 26. Commemorating the deliverance of the Jews from the 
plot of Haman. 4.) The feast of dedication. John x, 22, Commemorat- 
ing the deliverance of the temple from the Syrians, and its restoration and 
rededication by Judas Maccabeus. B. C. 170. 

5. The Sabbatical year. See Lev. xxv, 2-7. 

6. The year of Jubilee. See Lev. xxv, 8-17. 

III. Institutions Personal and Official. 

1. Priests. With an altar of sacrifice there must be one who by right, 
and in the right way, shall bring our offerings to God. He thus becomes a 
part of the " object teaching " by which the doctrines of theology are set forth. 
In the earliest ages the head of a family offered saciifices. In the Jewish 
system there was a tribe selected — the tribe of Levi — and set apart for 
this holy work of ministering unto God through the established system of 
the tabernacle and the temple. They were shadows of the one Mediator 
between God and man. See Num. iii, 5-10 ; iv, 1-49 ; Deut. xxxi, 10-13 ; 
Exod. xxviii ; Lev. viii ; Psa. cxxxii, 9 ; Heb. iii, i, 2 ; iv, 14-16 ; v, i-io ; 
vi, 13-20 ; vii, 22-28 ; ix, 11-28 ; x, 19-22. 

The Levites rendered various services in connection with the tabernacle 
and temple. There were, 1. Levite students of law, and teachers of the 
people ; 2. Levite rulers and judges ; (l Chron. xxvi, 32 ;) 3. Levite porter St 
or guards ; 4. Levite singers and musicians ; 5. Levite attendants, and assist- 
ants in the ritual of the tabernacle and temple. 

2. Prophets. These were " seers," '* wise men," inspired men who re- 
ceived a special commission from the Lord to foretell future events, and also 
to teach the things relating to the divine will and kingdom. See 1 Sam. 
ix, 9; Neh. viii, 8 ; 2 Kings iv, 1-7 ; \i, 1-7 ; Hosea xii, 10 ; Heb. i, i ; 
2 Pet. i, 21 ; Heb. xi, 32 ; James v, 10 ; i Cor. xii, 10. Under the New 
Testament dispensation ordinary preaching is called "prophesying." 

3. Apostles. The original founders of the Christian Church, who were 
" eye-witnesses " of the Lord, and his work and resuirection. The modern 
claim that " bishops" of the Church are the successors of the apostles is un- 
scriptural and absurd. 

4. Officers of the Christian Church. Under the Gospel dispensation 
all who believe in Christ are " kings and priests unto God." Exod. xix, 6 ; 
Rev. v, 10. " A chosen generation, a royal priesthood a peculiar people.' 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 259 

I Pet. ii, 9. All are equal before God, but in the distribution of his gifts of 
working the Holy Ghost has assigned different services to different mem- 
bers of the Church. Read carefully Rom. xii, 4-8 ; 1 Cor. xii, 4-31 ; Eph. 
iv^ 11-15. The Church of Christ is a congregation of peers in all that in- 
volves dignity and service, save that he is the greatest who is the least of all 
and the servant of all. 

* IV. Institutions Ceremonial and Instructional. 

1. Marriage is an institution of the Bible. It was ordained of God in 
the beginning for the growth and for the good of the race. It is also, in a 
sense, a religious institution, and is to be entered upon in the fear, under 
the direction, and by the approval of God, and to be celebrated as a relig- 
ious service. 

2. As we enter the Jewish tabernacle two objects present themselves to us 
in the outer court: i) The altar of burnt-offering ; 2) The brazen laver. 
These represent two ideas — " offering" and ^^ cleansing" or " sacrifice " and 
"purification." As we enter the sanctuary, or tabernacle proper, three ob- 
jects present themselves to us in the "holy place:" i) The candlestick ; 
2) The table of show-bread ; 3) The altar of incense. These represent 
the three ideas — enlightenment, edification, and worship. Around these 
cluster the institutions of the Jewish and of the Christian dispensations • 
I. Sacrifice ; 2. Cleansing, or Purification ; and, 3. Instruction. 

I. Sacrifice. Five kinds of offerings were received at the tabernacle by 
the direction of God : bullocks, goats, sheep, turtle-doves, and young pig- 






cons. These were to be offered upon the altar as a " burnt-offering " to the 
Lord ; as an expression of sorrow for sin, a type of one great Offering, to be 
made known in the far future, and significant of an entire surrender of the 
offerer to the service of the Lord. Se€ Rom. xii. I. The offerings were 
classified as follows: i. The ^«r«^offering ; (Lev. i, 1-17 ,) 2. The meat- 
offering ; (Lev. ii, 1-16 ; v, 11 , xxiii, 10, 12 ; xxiv, 5-9 ;) 3. The peace-o'S^x- 
ing; (Lev. iii, 1-17 ;) 4. The jm-offering ; (Lev. iv, 1-35 ;) 5. The trespass, 
offering ; (Lev. v, 1-19 ; vi, 1-7 ;) 6. The ^rm>^- offering. Exod. xxix, 40. 
The public burnt-offerings were to be made daily, (Exod. xxix, 38 J zvecklv., 
(Num. xxviii, 9, 10;) monthly, (Num. xxviii, 11-16 ;) yearly. Num. xxviii. 
16-26. 



260 THE SUNDAY-SCHOOL NORMAL GUIDE. 

2. Cleansing, or Purification. The idea of atonement is incomplete 
without that of sanctification or cleansing. Circumcision had its teaching 
in this direction, setting apart to the service of God, and also symbolically 
cleansing the child or man thus devoted. So with the Ablutions, or wash- 
ings, etc., required by the Jewish system. Exod. xxix, 4 ; Lev. xiv, 8 ; 
Deut. xxi, 6 ; Num. viii, 7 ; xix, 18 ; Heb. ix, 13 ; Lev. i, 5 ; i Pet. i, i, 2 ; 
Exod. XXX, 26-28 ; Lev. xiv, 27-29. All these usages literally, or repre- 
sentatively, or typically set forth the important lesson of purity which it is 
the aim and work of the Gospel to secure. Psa. li, 2, 7 ; 2 Cor. vii, 1 ; 
I Thess. V, 23. 

3. Instructional. All the ceremonial and other features of the Jewish 
system were designed to teach the Jews, and after them the Gentiles. All 
external forms and ceremonies are means of conveying lessons to the under- 
standing. It may, however, be continued too long. A child may depend 
too much and too long upon the apparatus by which he is at first assisted. 
So the machineiy, the ritual, the elaborate externalities of the Romish 
Church are harmful rather than helpful, because they divert the mind from 
the truly spiritual and invisible. They weaken faith. Under the Gospel 
scarcely any attention is to be paid to " forms." Two Sacraments of the 
most simple character remain — Baptism and the Lord's supper. They 
commemorate facts in the life of Jesus Christ, signify some spiritual thing 
present or future in the experience and career of the Christian, and form a 
veiy simple " body " for the spirit of the Gospel. Circumcision is nothing ; 
uncircumcision is nothing ; TRUE LOVE IS EVERY thing ! The " new 
creature " is the great blessing to be sought. These forms are valuable, 
then, as the basis of a visible Church, and as means of instruction and com- 
memoration and anticipation. Add to these preaching, or the proclaiming 
of the Gospel by a living and spiritual ministry, and the teaching of the 
disciples in all holy things through the word of God, and we have the insti- 
tutions of the Church. 

LESSON SCHEME. 

What FOUR CLASSES of religious institutions are given. What are \.\\&four institutions 
of '• place and organization? " A. T. T. C. What eight particulars of the " taber- 
nacle " do we study in this paper ? How many Jewish temples were there I What arc the 
fix institutions of " tim^s and seasons ? " S. N. F. F. S. J. What were the " three feasts 
of convocation ? "" What four annual feasts besides these ? Whaty^wr institutions "^ per- 
sonal and official ? " P. p. A. O. What /«jz'zV«//'(?«j " ceremonial and instructional " are 
named ? M. S. C. A. B. L. P. T. In which of the articles of the tabernacle do you find 
«tne of the following lessons? 1. God's great holiness. 2. The sinner must approach God 
by sacrifice. 3. The soul that would dwell with God must be cleansed from sin. 4. Christ 
is our light. 5. He is also our strength. He feeds and holds fellowship with us. 6. To 
approach God we must offer sincere prayer to him. 7. God honors and guards his law 
8. God sil5 upon his mercy-seat, and will pardon and save all who approach him aright. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 261 

XXI. BIBLE INTERPRETATION. 

1. Scripture Reading. Neh. 8. 1-12 ; Luke 24. 13-32. 

2. Prayer and Roll-call. 

3. Hymn: "Divine Teaching." 

Mochingham. X. M. 



Unto our inner man expound Instructed thus by thee, O Lord, 

The things in all thy Scriptures found Our souls shall prosper in thy Wwid ; 

Concerning thee, that we in turn Apt teachers in our school to shiuj, 

May make thy lambs the same discern. Apt scholars must we be in thine. 

4. A Definition. 

Bible Interpretation is the science which teaches us to discover 
the true meaning of the sacred text. 

5. Seven Helps to Interpretation. 

1. The right aim and spirit. 

I.) With love of truth. 

2.) Willingness to obey truth. 

3.) Freedom fiom prejudice. 

4.) Do not feel it necessary to account for the reason of what is taught. 

5.) The aid of the Holy Spirit. 

2. A general knowledge of the objects, construction, and contents 
of the Bible. 

3. A knowledge of the Language in which the Bible was written. 

4. A knowledge of Sacred Geography. 

5. A knowledge of Bible History, and also of Ancient Manners and 
Customs. 

6. A knowledge of the Natural History of the Bible. 

7. A knowledge of Church History. 

6. Seven Rules of Interpretation. 

1. Primarily — accept the most plain and obvious sense of a passage. 

2. If difficulties occur, study the particular words of a passage, and 
ascertain their usual scriptural sense. 

3. Ascertain the writer's aim and outline of thought by studying 
sentences, paragraphs, chapters, and even whole books if necessary. 

4. Compare one part of Scripture with another. 

5. Consider the peculiarities and circumstances of a writer, 

I.) His character and mission. 
2.) The times in which he lived. 
3.) The country in which he lived. 
4.) Its manners and customs. 

5.) The opinions with which he was familiar, and Mhich he opposed or de- 
fended. 
0.) The language in which he wrote. 



263 THE SUNDAY-SCHOOL NORMAL GUIDE. 

6. Of several possible interpretations of a passage, accept the one 
most in harmony with the general sense of Scripture. 

7. Consider carefully the long-accepted opinions of the Church uni- 
versal, and the well-established decisions of modern science. 

7. Helps to Memory. 

1. Read carefully and get the full meaning of the above seven rules. 

2. By means of the follow^ing catch-words get them into the memory : — 
I.) Obvious sense ; 2.) Particular vi'ords ; 3,) Aim and outline ; 

4.) Scripture ss'itli Scripture ; 5.) Peculiarities and circumstances, (six par- 
ticulars :) 6. General sense ; 7.) Church and science. 

8. A Guide to Interpretation. By James m' Gee, Esq. 
T. Approach your w^ork with an unprejudiced mind. 

2. Seek to be led by the Holy Spirit. 

3. Read faithfully. 

4. Compare diligently. 

5. Pray earnestly. 

6. Think intensely. 

7. Search for the truth, not curiosities. 

8. Lay aside that which is doubtful. 

9. Give due weight to long-sanctioned interpretations. 

10. Accept the aid of reverential research and science. 

11. Study words : a. their origin ; b. their growth ; c. particular meaning ; 
d. different meanings ; e. comparative value. 

12. Study tmths or doctrines: a. by endeavoring to catch the spirit of 
the writer ; b. in the light of the writer's surroundings, character, and mis- 
sion ; f. by a comparison of Scripture with Scripture. 

13 Make a judicious use of, but do not force, analogies. 

14 Interpret according to common sense. 

15. Interpret so that the author will remain consistent throughout. 

16. Interpret so that a harmony will be maintained in the whole Bible. 

17. Keep these test questions before you : — 

I.) Are there any errors in the translation? 
2.) Are there any redundant words ? 
3.) Are there any missing words ? 
4..) Are there any obsolete words ? 
5.) Have any words changed their meaning? 
6.) What is the root idea of the words employed ? 
7,) In what sense are the words used elsewhere ? 
8.) Is there any prophetic, figurative, or symbolic language em- 
ployed ? 

9.) Is the sense affected by peculiar manners or customs ? 
10.) What nice shades of meaning are here suggested ? 



THE SUNDAY-SCHOOL NORMAL GUIDE. 2G3 

II.) To whom and under what circumstances were the words 
written ? 

12.) What is the scope and purpose of the author? 
13.) How does the truth taught affect me, or those whom I teach? 
14.) What fiicts or ciixumstances may render it difficult to under- 
stand the passage ? 
9. Difficulties in Scripture. 

For a statement of the sources of the difficulties in the study of Script- 
ure and what to do with them, see Chautauqua Text-Book No. 18, pp. 
49-54 ; also Magazine Series Tract, on " Difficulties in Scripture," by 
J. Comper Gray. 

XXII. BIBLE PROPHECY. 

1. In the mind of an artist all the details of a proposed building are 
clearly seen and enjoyed even before the first spadeful of earth has been 
turned to make place for the foundation. Thus, all things that are in exist- 
ence and all things that can possibly occur ai-e known in advance to the 
Supreme Architect fi'om whom all comes. 

2. When announcements of events yet to transpire are dropped by 
divine revelation into human thought and language, we have prophecy. 

3. God has revealed himself to men concerning the future in voices, re- 
sponses, dreams, visions, internal impressions on the mind, and angelic 
ministry. 

4. Events were thus foretold in reference to individuals, families, cities, 
nations, and important movements, personal and public. The Bible con- 
tains a large number of such prophecies. It also contains a record of the 
fulfillment of many of them at much later periods of time ; and other events 
predicted in the Word of God are now transpiring. 

5. Prophecy is not only a miracle of knowledge, but is a perpetually 
present miracle, having every day the force of an immediate divine act. 

6. For further information on Bible prophecy, see any Bible dictionary 
or cyclopedia. 

7. The following table shows the canonical and the chronological order 
of the prophets : — 

Canonical 
Order. 
I. 
2. 

3. 

4- 

5. 
6. 

7- 



Prophets. 


Chronological 
Order. 


Date. 


Isaiah. 


5. 


765-698. 


\ eremiah. 
Lament.] 


9- 


628-568. 






: ^zekiel. 


12. 


595-573- 


Daniel. 


ir. 


606-534. 


Hosea. 


4- 


784-723. 


Joel. 


I. 


870-865. 


Amos. 


3. 


810-785. 



2G4 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



Canonical 
Order, 
8. 

9. 
10. 
II. 
12. 

13. 
14. 

15. 
16. 



Peophets. 


Chronological 
Order. 


Date. 


Obadiah. 


13. 


588-583 


Jonah. 


2. 


840-784 


'^icah. 

Nahum. 

Habakkuk. 


6. 

7. 
10. 


758-699. 
720-698 
620-609. 


Zephaniah, 


8. 


628-620. 


Haggai. 


14. 


520. 


Zechariah. 


15. 


520, 


Malachi. 


. 16. 


436-420. 



FIVE CENTURIES OF PROPHECY. 

870-420 B. O. Mnemonic List. 

9« Joel, Jonah, Amos. 



8, Hosea, Isaiah, Micah, Nahum. 

7. Zephaniah, Jeremiah, Habakkuk, 

Daniel. 
6. Ezekiel, Obadiah, Haggai, Zechariah. 
5* Malachi. 



9, Jo. Jo. Am. 

8. K. I. M. N. 

7. Zealous Jeremiah How Despond- 
ent. 
6. Earnest Obadiah How Zealous. 
5. Malachi. 



XXIII. TYPES AND SYMBOLS. 

1. We find in the holy Bible, as in all literature, things invisible repre- 
sented by things visible, (Isa. 28. 16,) things divine by things human, 
(2 Sam. 23. 3 ; Psa. 84. 11,) things difficult and obscure by things simple 
and familiar, (John 6. 58,) and qualities of character by qualities of inani- 
mate or unintelligent nature, (Zech. 7. 12 ; Luke 13. 32.) 

I.) This use of the natural, visible, and material world, in present- 
ing to man the facts and principles of the intellectual, moral, and 
spiritual world, is necessary, because man first and best undeirtands 
the former, and because all language is based upon it. 

2.) It is also necessary because there is a close and real resemblance 
or correspondence between things material and spiritual. 

2. The element of comparison in literature is known under the general 
name of "figurative language," and assumes a great variety of forms ; 
which, with their nature and laws, we need to some extent to understand in 
order to avoid grave and dangerous errors in the interpretation of the Bible. 

I.) Examine Isa. 57. 20 ; Matt. 13. 31 ; James I. 6, where in each 
passage one thing is compared to another, and the fact of the compar- 
ison stated by the word " like." This is called a sini'i-le. 

2.) Examine Matt. 5. 13, 14 ; Psa. 84. 11 ; John 15. I, where in 
each case the name and qualities of one object are applied to another 



THE SUNDAY-SCHOOL NORMAL GUIDE. 265 

directly, without the use of the word "like." This is called a 
met! a-phor. 

3.) Examine Psa. 80. 8-16 ; 2 Sam. 12. 1-4, where in each case 
the names and qualities of one object are not only applied to another, 
but the application is kept up and carried on in a connected storj'. 
This is called an at le-go-ry. An allegory has been called " a con- 
tinued metaphor." 

4. Examine Luke 16. 1-9 ; Num. 23. 24 ; Luke 12. 42-48, where 

in each case we have a " serious narration within the limits of proba- 
bility," designed to impress us with higher spiritual truth than appears 
on the surface of the story. This is called ■Bu par' a-ble. Trench says: 
** The parable differs from the allegory, comparing as it does one 
thing with another, but preserving them apart as an inner and an 
outer, and not transferring, as does the allegoiy, the properties and 
relations of one to another." [Do not spend time in the Normal 
Class in tr)'ing to make a sharp distinction between the two.] 

5.) Examine Gen. 28. 12-15; Jer. 27. 1-3; Num. 17. 6, where 

the "ladder," the "yokes," and the " rod" become visible and natural 
signs of divine and spiritual truth. The " sign " of moral and religious 
truths is called a syt?i'bol. 

6.) Examine Deut. 18. 15; Heb. 7.3-5; John 3. 14, where the 
character, office, and work of Christ are foreshadowed, in the first case, 
by Moses, as a prophet, (Deut. 18. 15,) in the second by the High Priest^ 
(Heb. 8. 3-5,) in the third by the serpent lifted up, (John 3. 14.) 
The person, office, act, or thing, which by Divine appointment foreshad- 
ows a spiritual truth or person, is called a type, and the truth or per. 
son foreshadowed is called the an'ti-type. 
3. The whole subject of figurative language, especially as it relates to the 
study of the/(?^/ry dind prophecy of the Bible, deserves much more careful 
reading and research than we shall be able to give to it in our present 
Normal Class course. Let us now consider 

TYPES AND SYMBOLS. 

[" The term symbol is equally applicable to that which represents a thing past, present, 
or future ; whereas the object represented by a ty^e is invariably future." — Horne.'\ 

I. A SYMBOL IS ANY OBJECT, PERSON, ACT, OK. " NUMBER " WHICH IS 
EMPLOYED TO REPRESENT MORAL OR SPIRITUAL TRUTH. 

[Let the class turn to the texts, name the symbols, and give the tnith 
which each conveys.] 

1. Objects as symbols: Rev. 22. 16; Psa. 18. ?,\ Matt. 16. 19; 
Rev. 5. 5; Matt. 24. 28; Rev. 18. 10. 

2. Persons as symbols: Acts 21. 21 ; i Cor. 15. -^5 ; Rev. 21. 2. 



266 THE SUNDAT-SCHOOL NORMAL GUIDE. 

3. Actions as symbols : Ezek. 37. 15-18 ; 12. 3-12; John 8. 8 
Matt. 18. 1-3. 

4. Numbers as symbols : Rev. I. 4, 12, 16, 20 ; 4. 5 ; 5. i : Josh 
6. 4 ; Prov. 9. I ; Gen. 49. 28 ; Josh. 4. 3 ; Matt. 10. 2 ; Rev. 
12. I ; 21. 12, 14, 21 ; 22. 2. 

2. A TYPE IS A DIVINELY APPOINTED SYMBOL DESIGNED TO FORE- 
SHADOW OR PREDICT SOMETHING BETTER AND HIGHER IN THE FUTURE 
WF' JH IS CALLED THE ANTITYPE. 

1. Historical characters and events 2iS{.y^Q.?,'. Gen. 28. 10-12; Jofafl 
I, 51; . . . I Cor. 10. 1-4; .. . I Cor. 10. 9-11 ; . . . Heb. 7. 
1-3, 21-28. 

2. Ceremonial services : Rom. 2. 28, 29 ; ... Heb. 9. I-14 ; 
10. 1-4, 19-22 ; Col. 2. 13-17. 

[Note from Horne : All the rites which signified to the Jews any virtues that they 
were to practice, ought to be called symbols rather than types ; and those rites, if there 
were any, which were divinely appointed to represent things both present and future, may 
be regarded as both symbols and types — symbols, as denoting things present ; and types, 
as indicating things future.] 

3. A FEW RULES FOR THE INTERPRETATION OF TYPES, SYMBOLS, AND 
THE FIGURATIVE LANGUAGE OF SCRIPTURE GENERALLY. 

I.) Remember that as all Scripture is profitable for instruction, 

the figurative parts of it are not to be neglected. 

2.) Remember that the figurative element in Scripture is intended 
not to conceal, but to reveal and enforce the truth, and is, there- 
fore, to be carefully studied. 

3.) Always seek an explanation by the writer himself of the 
figures, types, or symbols he may employ. 

4.) Where the writer does not himself furnish such explanation, seek 
it from the Other "writers of the Bible who employ and interpret 
similar figures. 

5.) Always compare the apparent teachings of a figure, type, or sym- 
bol, with the obvious and accepted teachings of the Bible. 

6.) Do not press comparisons too far, lest you lose the one 
great truth in a mass of insignificant speculations and idle fancies. 



XXIV. MISSION AND POWER OF THE BIBLE. 

1. Read carefully Chautauqua Text Book No. 18, pp. 5-7, and Chau- 
lauqua Text Book No. 1, entire. 

2. Consult the following texts of Scripture, dividing the class into four 
sections. To each section give a passage to be read in concert. Thus you 
will have four passages under examination all the time. As each verse is 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



207 



read by a section, call attention to the main idea contained in it, and 
place on the black-board a word or brief sentence. This will assist in re- 
calling the lessons taught by the whole exercise. 



I. To what is it compared? 



Psalm 119. 32, 35. 



DeuL 32. 2. 
Isaiah 55. 10, IT. 



Psalm 119. 105. 
Prov. 6. 23. 
2 Peter i. 19. 



Psalm 19. 10. 
Psalm 119. 103. 



Luke 8. II. 



Psalm 119. 162. 



II. The efficiency of the Word. 
Fsalir. 119. 130. Psalm 119. 50. 



Acts 18. 28. 
Psa. 119. 99, 100. 
John 20. 31. 
James i. 21. 
I Thess. 2, 13. 



Psalm 19. 7. 
Psalm 119. 9. 
John 15. 3. 
John 17. 17. 
Eph. 5. 26. 



III. True use of the Word. 



Mark 4. 24. 
Luke 8. i8. 
Heb. 2. I. 
Deut. 17. 18-20. 
Acts 8. 27. 28. 
Psalm 119. 18. 
Luke 24. 44, 45. 
John 5. 39. 
Acts 17. II. 
Deut. 6. 6. 
James I. 21. 



Joshua I. 8. 
Psalm I. 2, 3. 
James 1. 22. 
Psalm 119. 54. 



Neh. 8. 

Deut. 31. 9-13. 
Josh. 8. 32-35. 
2 Chron. 17. 9. 
Acts 8. 29-31, 35. 
2 Tim. 2. 2. 



Psalm 12. 6. 
Psalm 19. 10. 
Tsalm 119. 127. 
Psalm 119. 72, 14. 



Heb. 4. 12. 
Jer. 23. 29. 



I Peter i. 22. 
Psalm 119. II. 

1 John 2. 14. 
Acts 20. 32. 

2 Tim. 3. 15-17. 
2 Pet. I. 4. 

/ 
2 Tim. 2. 15, 16. 
2 Tim. 2. 23-26. 
2 Tim. 4. 2-5. 
Titus I. 9, 13 
Titus 2. 7, 8. 
Deut. 6. 7-9. 
Acts 18. 26. 
Acts 28. 23. 
Ezra 7, 10. 



14. 



IV. Spiritually essential to the right understanding of God's word. 
John 3. 20, 21. Psalm 97. II. I Cor. 12. 8. 

John 5. 44. Psalm 25. 9. Matt. 6. 22. 

John 8. 43, 4: John 8. 31, 32. Eph. i. 17. 

2 Cor. 4. 3, 4. I John 2. 20, 27. John 6. 17. 

I Cor. 2. 12-15. Psalm 112. 4. 2 Peter 3. 18. 

3. Commit the rules in Chautauqua Text Book No. I, on pages 13-23. 



268 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XXV. DOCTRINES OF THE BIBLE. 

The scheme of religion which God has given to the world appeals to 
the rational as well as to the emotional nature of man. It gives him 
thought upon which to exercise his powers and through which to receive 
divine influence. 

1. The doctrines or teachings of the Bible constitute what we call 
Theology. 

2. Theology is that science which treats of GOD, his being, attributes, 
and administration, and of Man in his relations to God. 

3. The themes of theology may be distributed as follows : — 

I.) The Eternal God — his nature, character, and works. 

2.) Man from God — created by him. 

3.) Man with God — in harmony with his character, obeying his 
will, and enjoying his fellowship, 

4.) Man against God — sinning, corrupting himself, and develop- 
ing a sinful history on the earth. 

5.) The God-man — his nature, history, and mission. 

6.) God in Man — by the power and grace of the Holy Ghost. 

7.) Man with God forever—" unto death," at the judgment, 
in heaven. 

8.) Man without God — here and hereafter. 

4. Let us make a few preliminaiy suggestions : — 

I.) In attempting to study the nature, character, and works of God 
in creation, providence, and grace. We are to remember that the 
Bible is our chief authority ; it is our standard and text-book. By 
it our theories stand or fall. 

2.) We shall, however, certainly find that the teachings of the Bible 
harmonize fully with the facts of nature, the facts of human nature, 
and the experiences of believers. These could not, however, them- 
selves supply us with a scheme of theology worthy of confidence. 

3.) Although the Being concerning whose character and government 
we inquire is revealed in the Bible, it is impossible for finite man 
to know him fully. God is infinite and incomprehensible. " Touch- 
ing the Almighty, we cannot find him out." Job xxxvii, 23. " His 
greatness is unsearchable." Psa. cxlv, 3. The greatest finite intellect 
in the universe is unable to comprehend God. The angel of ages, 
though his abiding place has been before the throne since the oldest 
world began, has not fathomed the depths or measurea the limits of 
theology. And as for men, we but sit on the shore and watch the 
waves break at our feet. He who knows most, knows almost noth- 
ing of theology. 



THE SU^'^D AY-SCHOOL NORMAL GUIDE. 2G9 

4.) On the other hand, we must avoid the error of those who cover 
their unbelief with the vail of afifected humility. Says a distinguished 
scientist : " When I attempt to give the power which I see mani- 
fested in the universe an objective form, personal or otherwise, it 
slips away from me, declining all intellectual manipulation. I dare 
not use the pronoun ' he * regarding it ; I dare not call it a * mind ; ' 
I refuse to call it even a * cause.' Its mystery overshadows me." 
This is extreme affectation, the phariseeism of science. We may 
know God. We may apprehend what we cannot comprehend, as 
we may use and see and rejoice in the light, though we may not 
know the sun, its nature, weight, power, nor be able to analyze a 
single ray from its gloiy. Indeed, the God of time science does 
dwell in mystery. So does the God of the Bible. In the holy 
Scriptures we have the expressions ready to set forth, as no other 
human language can, the future unfold ings of science concerning the 
glory and unsearchableness of the first great cause of all things. 
But while we acknowledge his incomprehensibility we do not forget 
that he is, and that he is the rewarder of those who diligently seek 
him. We say with Job : " Behold, I go forward, but he is not there 
and backward, but I cannot perceive him : on the left hand, where 
he doth work, but 1 cannot behold him : he hideth himself on the 
right hand, that I cannot see him : but he knoweth the way that I 
take : when he hath tried me, I shall come forth as gold." Job 
xxiii, 8-10. Though invisible and incomprehensible, man may trust 
in God's care and providence. 
5. We then, with confidence and humility and sincere desire, approach 
the great problems of theology, to look at the truth as revealed in the holy 
Scriptures concerning the God we serve, and to whom all our noblest 
powers should be consecrated. 

I. The Eternal God. 

I. His introduction to man in the Bible: "In the leginning — GOD" 
Gen. i, 1. 

His existence is assumed, not demonstrated. . . . Not that 
demonstration is impossible, but it is unnecessary. Man is so con- 
stituted that he accepts the idea of a God when suggested. . . 
" In the BEGINNING " — back of all other beginnings, back of all 
monads, molecules, protoplasms — GOD. "Before the mountains 
... or the earth and the world, even from everlasting " — GOD. 
Psa. xc, 2. And when all things created shall perish, still there 
would remain — GOD. " To everlasting, thou art God." Fsa. xc, 2. 
The " ETERNAL God i 



270 THE SUNDAY-SCHOOL NOKMAL GUIDE. 

2 His names in the Bible. 

God. This is from the same Saxon root as *' Good." The He- 
brew words translated God in our version are el and eloah, (plural, 
elohim.) These are both from a common root, which signifies * to 
be strong." Thence also the name, " the Almighty." 

Lord. Hebrew, adonty (plural, adonai^ the ruling, governing one, 
the judge. 

Jehovah. The eternal and self-existing one. (Where the word 
Lord occurs in small capitals in our version, in the original it is 
Jehovah.) 

Father. See Isaiah Ixiii, i6 ; Matt, vi, 9. Power, self-exist- 
ence, eternity, goodness, authority, tenderness, and love^ are glorious 
qualities which are associated with the names of God in the Bible. 
In the Old Testament we find one occasion on which the Lord him- 
self to Moses " proclaimed the name of the Lord." Read carefully 
Exodus xxxiv, 6, 7. 

3. Human definitions of God. I. From the first " Article of Religion " 
of the Methodist Episcopal Church, modified slightly from the first article 
of the Church of England : " There is but one living and true God, ever- 
lasting, without body or parts, of infinite power, wisdom, and goodness ; 
the maker and preserver of all things, visible and invisible. And in unity 
of this Godhead there are three persons, of one substance, power, and eter- 
nity, the Father, the Son, and the Holy Ghost." 2. From the " Westmin- 
ster Catechism ;" " God is a spirit, infinite, eternal, and unchangeable in his 
being, wisdom, power, holiness, justice, goodness, and truth." What these 
short definitions really contain it would take a whole universe and an 
eternity and an omniscient wisdom to tell. 

4. Bible teachings concerning the being and character of God : — 

I.) He is spiritual. We do not know the nature of spirit. What 
we call matter is made manifest by certain phenomena. We are 
familiar with other phenomena which indicate a substance or essence 
not matter. We call it immaterial, spiritual. To it belong intelli- 
gence, will, etc. ** God is a spirit." He is invisible to mortal eyes. 
Simplicity, unity, eternity belong to him as the self-existent spirit. 

2.) He is a person, having understanding, will, and moral attri- 
butes. He is an individual spirit, with intelligence, purposes, plans. 
He is a personal king, father, judge. 

3.) He is tri-personal. One and three, and yet not four. Three 
personalities or " distinctions," and yet one God. We do not under- 
stand it. We need not understand it. It is not because of any 
contradiction or absurdity or impossibility in the doctrine of the 
Trinity that we cannot comprehend it, but because of our finitencss 



THE SUNDAY-SCHOOL NORMAL GUIDE. 271 

and weakness, and because God has seen fit to make no revelation 
of the mode or philosophy of it to us. If any man has a conception 
of the Trinity which is obviously and unmistakably absurd, then 
he may be sure that his conception is false. There is a profound 
philosophy in the Trinity. We may be permitted to understand it 
hereafter. The Bible records the fact, and does not say a word 
about the " how." 

4.) He is self-existent, and the only self-existent being in the 
universe. 

5.) He is infinite, incomprehensible, immortal, immutable, 
omnipotent, omniscient, omnipresent. 

6.) He is wise, true, just, holy, good, and merciful. God is 
love. 

5. Bible references sustaining these thoughts concerning God. [Let 
these texts be found and carefully read.] i Tim. i, 17 ; Psa. Ixxxvi, 5 ; 
John iv, 24 ; Psa. xxv, 8 ; 2 Cor. iii, 17 ; Psa. cxix, 68 ; i John iv, 8, 16 ; 
Jer. X, 10; John i, 18; Col. i, 15 ; John xvii, 3; Job xi, 7; xxvi, 14; 
rxxvii. 23 ; Deut. xxxii, 4 ; Isa. xlv, 21 ; Psa. cxlv, 3 ; Rom. xi, 33 ; Psa. 
xcix, 9 ; Isa. v, 16 ; Rom. i, 23 ; Matt, v, 48 ; Psa. xc, 2 ; Deut. xxxiii, 27 , 
Rev. iv, 8-10; Psa. cxxxix, 7; Jer. xxiii, 23; i Tim. i, 17; vi, 17; Psa. 
cii, 26, 27 ; James i, 17 ; Gen. xvii, i ; Exod. vi, 3 ; Rom. xvi, 27 ; Psa. 
cxxxix, 1-6 ; Prov. v, 21 ; Psa. cxlv, 5 ; Job xxxvi, 26 ; xxxvii, 5 ; Psa. xl, 5 ; 
Eccles. iii, ii ; xi, 5 ; Isa. xl, 18. 

6. Bible teachings concerning the government of God. 

I.) Go6.\ssuprefne sovereign. Having created, he holds and governs 
all things and all responsible beings according to his own will. Rev. 
iv, II ; I Chron. xxix, 11 ; Psa. xxiv, i. 

2.) God governs the nations of the earth as nations. 2 Kings xix, 15. 

3.) God governs and cares for each and every individual being 
under his dominion. Job xii, 10; Gen. xlviii, 15 ; Matt, x, 29. 

4.) God governs in accordance with his own character, (j.) He 
seeks the good of his creatures. Psa. xxxiv, 8. (2.) He recognizes 
and never invades the freedom of his creatures. Ezek. xviii, 23 ; 
Matt, xviii, 14 ; Deut. xi, 26-28. (3.) He punishes sin. Prov. xiv, 32 ; 
Matt, xxv, 46. (4.) He rewards righteousness. Psa. xxxi, 19 ; Jno. 
xii, 26. (5.) He is just and wise. Psa. cxl, 5 ; Rom. ii, 2. 

II. Man is from God. 

1. The universe is from God. Pie made it. Gen. 1, 1-25. 

2. The earth, (as a part of the universe,) from the " dust " of which the 
body of-J»«Lwas made, is from God. Gen. ii, 7 ; Eccles. xii, 7 ; Gen. iii 19 

3. The body of mtf-a is therefore from God. It was the last and the 



272 THE SUNDAY-SCHOOL NORMAL GUIDE. 

crowning act of creation. The material universe is represented in man's 
body. He is the microcosm. 

4. The soul of man is from God. The soul is distinct from the body. 
It is not matter but spirit. The changes which destroy the body do not 
affect the existence of the soul. See Isa. x, 18 ; Dan. vii, 15 ; Matt, x, 28. 
The soul was 

I.) Created by the divine spirit. Gen. ii, 7. 

2.) Created in the divine likeness. Gen. i, 27, 31 ; Eccles. vii, 29 ; 
Eph. iv, 24 ; Col. iii, 10. 

3.) Created for a divine mission. Gen. i, 26—28. 

5 , Definition : " Man is both a sensuous and a spiritual being, allied by 
his body to the dust of the earth, by his spirit to God the Father of spirits ; 
a personality according to its whole organization in all its parts, activities, 
and forces, definitely suited for a life in communion with God."-Fcw Oosterzee. 

III. Man was with God. 

1. In the character he possessed. He was in perfect harmony with all holi- 
ness and perfection, delighting in the divine will. He " was able with his 
will to agree in every thing with the will of God." 

2. In ihft place he occupied. He was in harmony with the divine order and 
assignment. In Eden, a place of God's choosing, planting, and adornment ; 
with authority over the land and the creatures that lived upon it ; with a 
u'ork assigned him. Gen. ii, 15. 

3. In the fellowship he enjoyed. From Gen. ii, 17, and iii, 8, we infer 
that in the midst of the delights of Paradise this was added to its blessed- 
ness, that God communed with man. 

IV. Man Against God. 
I. Man sinned against God. This is the short statement of a terrible and 
far-reaching fact. " By one man sin entered into the world." Rom. v, 12. 

I.) Man sinned against the law of God — a plain, simple, clear, 
easy-to-be-kept law. " Sin is the transgression of the law." 1 John 
iii, 4. 

2.) Man sinned under the pressure of temptation from without. 
Gen. iii, 1-6. 

3.) Man sinned in the early stages of his career. 

4.) Man sinned without necessity and froju his own free-will. 
The temptation by Satan does not exculpate him. He should not have 
yielded. It was not that man was weak and inexperienced and un- 
developed. It has been wisely said : " Sin does not consist in this, 
that we are not yet that which we must become ; but rather in this, 
that we are just the opposite of what we ought to be." — Van Oosteme. 



THE SUNDAY-SCHOOL NOBMAL GUIDE. 273 

Man knew the law of God. He might have obeyed it. He ought 
to have obeyed it. He knew the "might" and the "ought" in the 
case. He deliberately broke, transgressed the law of God. Thus 
he put himself against God. 

2. Man's sin brought to himself shame ^ condemnation, alienation, and 
exile from God, ruin and death. Gen. iii, 8 ; Job xxxi, 33 ; Rom. v, 12. 

3. Mnn's sin entailed upon all of his descendants a corrupt and evil 
tuiture. As article seventh of the Church declares : " Original sin standeth 
not in the following of Adam, (as the Pelagians do vainly talk,) but it is the 
corruption of the nature of every man, that naturally is engendered of the 
offspring of Adam, whereby man is veiy far gone from original righteous- 
ness, and of his own nature inclined to evil, and that continually." 

Hosea vi, 7. But they, like men, have transgressed the covenant. 

Job xiv, 4. Who can bring a clean thing out of an unclean? Not one. 

Job XV, 14. What is man that ne should be clean ? 

Gen. vi, 5. And God saw that the wickedness of man was great in the earth, and 
that every imagination of the thoughts of his heart was evil and that con- 
tinually. 

Jer. xvii, 9. The heart is deceitful above all things and desperately wicked : 
who can know it ? 

Rom. viii, 7. The carnal mind is enmity against God ; for it is not subject to the 
law of God, neither, indeed, can be. 

1 Cor. ii, 14. The natural man receiveth not the things of the Spirit of God. 

Rom. iii, 19. Now we know that what things soever the law saith, it saith to 
them who are under the law ; that every mouth may be stopped, and all the 
world become guilty before God. 

4. Man's sin developed a sinful history on the earth. From the days of 
Cain to the days of Iscariot, iniquity poured like a stream down the ages. 
At last man crucified the Christ himself, the personification of virtue and 
of all good and beautiful qualities. "Ye by wicked hands have crucified 
and slain." Acts ii, 23. 

5. Man's sin identified the race with the devil and his angels. 

I.) Man yielding obedience to Satan rattier than to God. Gen. iii, 
1-6 ; I John iii, 8 ; Rom. vi, 16. 

2.) Man coming under the power of Satan and against God. 2 Tim. 
ii, 26 ; Rev. ix, 11 ; Matt, xii, 28, 29 : 2 Cor. iv, 4 ; Mark v, 2-5. 

3.) Man subjecting himself to the fate of Satan and his angels. 
John viii, 44 ; Jude vi ; Rom. xvi, 20 ; Matt, xxv, 41. 

V. The God-man. 

1. Man sinned, but GoD LOVED man. " God so loved the world !" etc 
John iii, 16. 

2. God in his infinite love provided a Saviour for man. John iii, 17. 

" There is one God and one mediator between God and men, the 
man Christ Jesus." I Tim. ii, 5. 
18 



274 THE SUNDAY-SCHOOL NORMAL GUIDE. 

3. Jesus Christ is man. John i, 14 ; Gal. iv, 4 ; Phil, ii, 7, 8. 

4. Jesus Christ is God. See Col. ii, 9 ; Phil, ii, 6. 

I.) QoxmAtxMvs, character and claims. iPet. ii, 22; Jno.viii,46; xiv,^ 

2.) Consider his works. John i, i, 3 ; Col. i, i6, 17. 

3.) Consider his names. Rom. ix, 5, 7 ; Phil, ii, ii ; i John v, 20 ; 
Rev. xvii, 14. 

4.) Consider the worship given to him. John v, 23 ; Phil, ii, 10 ; 
Rev. V, 13. 

5. Jesus Christ is therefore GoD-MAN. 

I.) As to his twofold nature. John i, i, 14 ; Matt, i, 23 ; Isa. ix, 6 ; 
I Tim. iii, 16. 

2.) As to his mediatorial office. I Tim. ii, 5, 6. 

6. Yi\.% pre-existence. See John vi, 61, 62 ; viii, 56-58 ; xiii, 3 ; xvii, 24. 

7. 1A.\% pre-announcem£nt. 

I.) In Eden. Gen. iii, 15. 

2.) To the patriarchs. Gen. xxii, 18; xlix, 10. 

3.) By the Jewish ritual. Heb. ix, 6-12. 

4.) By the prophets. Isa. vii, 14 ; Micah v, 2. 

8. His personal life on earth. 

I.) A short life. 5.) A prayerful life. 

2.) A sinless life. 6.) An active life. 

3.) A sympathetic life. 7,) A miraculous life. 

4.) A self-denying life. 8.) A perfect life. 

9. Yivs, propitiatory death. 

Isa. liii, 5, 6. But he was wounded for our transgressions, he was bruised for 
our iniquities ; the chastisement of our peace was upon him ; and with his 
stripes we are healed. . . . The Lord hath laid on him the iniquity of us alL 

Matt XX, 28. The Son of man came. ... To give his life a ransom for many. 

Rom. iii, 25, 26. Whom God hath set forth to be a propitiation, through faith 
in his blood, to declare his righteousness for the remission of sins that are past 
through the forbearance of God ; to declare, I say, at this time his righteous- 
ness : that he might be just, and the justifier of him which believeth in Jesus. 

Rom. V, 6-8. For when we were yet without strength, in due time Christ died 
for the ungodly. For scarcely for a righteous man would one die : yet per- 
adventure for a good man some would even dare to die. But God commendetb 
his love toward us, in that, while we were yet sinners, Christ died for us. 

1 Cor. XV, 3. Christ died for our sins according to the Scriptures. 

2 Cor, V, 19-21. God was in Christ, reconciling the world unto himself, not im- 

puting their trespasses unto them ; and hath committed unto us the word 

of reconciliation. For he hath made him to be sin for us who knew no sin ; 

that we might be made the righteousness of God in him. 
Gal. iii, 13. Christ hath redeemed us from the curse of the law, being made a 

curse for us ; for it is written, cursed is every one that hangeth on a tree. 
Heb. ix, 12. Neither by the blood of goats and calves, but by his own blood, he 

entered in once into the holy place, having obtained eternal redemption for us. 
1 P6t. i, 18, 19. Forasmuch as ye know that we were not redeemed with corrupt- 



THE SUNDAY-SCHOOL NORMAL GUIDE. 275 

ible things, as silver and gold, from your vain conversation received by tra- 
dition from your fathers ; but with the precious blood of Christ, as of a lamb 
without blemish and without spot. 

1 Pet. ii, 2*4. Who his own self bore our sins in his own body on the tree, that we, be- 
ing dead to sin, should live unto righteousness ; by whose stripes ye were healed. 

1 Pet. iii, 18. For Christ also hath once suffered for sins, the just for the unjust, 
that he might bring us to God, being put to death in the flesh, but quickened 
by the Spirit. 

1 John iv, 10. Herein is love, not that we loved God, but that he loved us, and 
sent his Son to be the propitiation for our sins. 
iO. His resurrection and ascension, 

Rom. iv, 24, 25. But for us also, to whom it shall be imputed, if we believe on 
him that raised up Jesus our Lord from the dead, who was delivered for our 
offenses, and was raised again for our justification. 

Rom. viii, 34. Who is he that condemneth ? It is Christ that died, yea, rather 
that is risen again, who is even at the right hand of God, who also maketh 
intercession for us. 

Heb. iv, 14. Seeing then that we have a great High Priest, that is passed into 
the heavens, Jesus, the Son of God, let us hold fast our profession. 

Heb. ix, 24. For Christ is not entered into the holy places made with hands, 
which arc the figures of the true ; but into heaven itself, now to appear in 
the presence of God for us. 

1 John ii, 1. If any man sin, we have an advocate with the Father, Jesus Christ 
the righteous. 

From the Catechism of the Church : Question 42. What did 
Christ suffer for us ? Answer. He humbled himself, and became 
obedient unto death, even the death of the cross. Ques. 41. Why 
did Christ thus suffer and die? Ans. To offer to divine justice full 
atonement for the sins of the w^orld. Ques. 43. How are we bene- 
fited by Christ's resurrection ? Ans. He rose for our justification, 
and ascended to the right hand of God, where he ever liveth to 
make intercession for us. 
XI. His -work. 

I.) Instruction as a prophet. Deut. xviii, 15 ; Luke iv, 32 ; 
xxiv, 19 ; John vii, 46. 

2.) Atonement as a priest, i Sam. ii, 35 ; Rom. v, 11 ; Heb. 
ii, 17 ; iii, i. 

3.) Authority as a king. Isa. xxxii, i ; Luke i, 32, 33 ; xix, 37, 38 ; 
John xii, 26. 

4.) Intercession as an advocate. John xiv, 6 ; Heb. vii, 25 ; 
1 John ii, I. 

5.) Fellowship as a friend. Psa. xxv, 14 ; Prov. xviii, 24 ^ John 
xiv, 27 ; John xv, 14, 15 ; i John i, 3. 
12. Second coming. 

Matt, xxiv, 30. And then shall appear the sign of the Son of man in heaven 
and then shall all the tribes of the earth mourn, and they shall tee the Son 
of man coming in the clouds of heaven with power and great ft-,ory. 



276 THE SUNDAY-SCHOOL XOKMAL GUIDE. 

John xiv, 3. And if I go and prepare a place for you, I will come again and re- 
ceive you unto myself, that where I am, there ye may be also. 

Acts i, H. Ye men of Galilee, why stand ye gazing up into heaven? This same 
Jesus which is taken up from you into heaven, shall so come in like manner 
as ye have seen him go into heaven. 

1 Thess. iv, 16. For the Lord himself shall descend from heaven with a shout, 

with the voice of the archangel, and with the trump of God ; and the dead in 
Christ shall rise first. 

2 Thess. i, 10. When he shall come to be glorified in his saints, and to be ad- 

mired in all them that believe ... in that day. 
13. His Gospel 

I.) Offered to all. See Isa. xlv, 22 ; Mark xvi, 15, 16 ; John i, 29 ; 
Acts xvii, 30 ; 2 Cor. v, 14, 15 ; i Tim. ii, 6 ; Heb. ii, 9 ; i John 
ii, 2. 

2.) Freely offered. Isa. Iv, i ; Rev. xxii, 17. 

3.) On condition of repentance. Matt, iv, 17 ; Mark i, 15 ; Acts 
iii, 19 ; xvii, 30. 

4.) On condition of FAITH. Matt, xi, 28 ; xii, 21 ; John iii, 36 ; 
xi, 25 ; XX, 31 ; Acts xiii, 38, 39 ; Gal. ii, 16. 

From the Catechism : Question 44. Did Christ make this atone- 
ment for all mankind? Answer. By the grace of God he tasted 
death for every man. Heb. ii, 9. Ques. 45. Will all men therefore 
be saved? Ans. No ; the wicked shall be turned into hell, and all 
the nations that forget God. Qties. 46. Will those be saved who die 
in childhood before they know good and evil? Ans. They will ; 
for Jesus said, Of such is the kingdom of heaven. Ques. 47. On 
what terms are those saved who know good from evil? Ans. On 
condition of repentance toward God and faith toward our Lord 
Jesus Christ. Ques. 48. What is repentance ? Ans. A godly sorrow- 
on accounv of sin. Ques. 49. How is tnie repentance indicated ? 
Ans. By the forsaking of sin and a sincere turning to God. Ques. 50. 
What is faith in Jesus Christ ? Ans. Faith in Jesus Christ is the 
act of receiving and trusting in him alone for salvation. Ques. 51. 
Can we repent and believe of ourselves ? Ans. No ; the power to 
repent and believe is given us by God. 

VI. God in Man. 

1. The dispensation of the Son— the God with us, was followed by the ' 
dispensation of the Spirit — God in us. See John xiv, 16, 17 ; xv, 26 ^ 
Kvi. 7 ; Acts V, 32 ; Eph. iii, 16 ; i Cor. ii, 10-13. 

2. The personality and divinity of the Spirit of God is thus stated in the 
fourth article of the Church : " The Holy Ghost, proceeding from the Father 
and the Son, is of one substance, majesty, and gloiy with tlie Father and the 
Son, very and eternal God," Matt, xxviii, 19 ; John xvi, 13 ; 2 Cor. xiii, 14. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 277 

3. The work of the Holy Ghost, 

I.) In creation. Gen. i, 2 ; ii, 7. 
2.) In redemption. 

(i.) Convincing of sin. John xvi, 8 ; Acts xvi, 14. 

(2.) Effecting regenerationy which is " the new birth of the soul 
in the image of Christ, whereby we become the children of God." 
John iii, 3-8 ; Titus iii, 5. 

(3.) Witness X.o justification, which " is that act of God's free 
grace in which he pardons our sins and accepts us as righteous 
in his sight for the sake of Christ." Rom. v, i ; i Cor. ii, 12 ; 
Eph. ii, 13, 14. 

(4.) Witnessing to adoption as children of God. Rom. viii, 
14-17 ; Gal. iv, 6. 

(5.) 'Effecting sanctification, which is "that act of divine grace 
whereby we are made holy." Acts xv, 8, 9 ; 2 Thess. ii, 13 ; 
Heb. ix, 14 ; i Pet. i, 2 ; i John i, 7-9. 

(6.) Teaching. Exod. xxxi. 3 ; Luke xxiv, 49 ; John xiv, 26 ; 
XV, 26 ; xvi, 7-15 ; Acts i, 8 ; 2 Pet. i, 19-21. 

(7.) Comforting. John xiv, 16-18 ; Acts xiii, 52 ; ix, 31 ; Rom. 
V, 5 ; Eph. i, 13, 14 ; i John iii, 24. 

(8.) Directing Church life and order. Acts x, 19, 20 ; xiii, 2. 
Inspiring the Church in preaching, teaching, prayer, praise, 
reading the word, etc. John xx, 22 ; Acts vi, 3, 5 ; Zech. xii, ic ; 
Matt. X, 20 ; Rom, viii, 26, 27 ; Eph. vi, 18. 

(9.) Producing Christian character and works — fruit-bearing. 
Rom. xiii, 10 ; v, 5 ; xiv, 17 ; Gal. v, 22, 23 ; Eph. v, 8, 9,* 
I Thess. V, 19-24. 

(10.) Raising the dead at the last day, Ezek. xxxvii, 9, 10 ; 
Rom, i, 4-8 ; viii, 11, 23 ; 2 Cor. iv, 14 ; Job xiv, 12-15 \ Isa. 
xxvi, 19 ; Dan. xii, 2 ; Matt, xxii, 28-32 ; John v, 28, 29 ; Acts 
xvii, 31, 32 ; I Cor. xv, 12-55 ; Phil, iii, 20, 21 ; i Thess. iv, 
13-18 ; Rev. XX, 12, 13. 

VII. Man with God Forever. 

1. Man may be with God in spiritual fellowship on earth. Gen. v, 24 ; 
vi, q ; Psa. xvi, 8 ; Isa. xxx, 21 ; Acts ix, 31 ; Heb. xi, 5 ; i Jchn i, 7. 

2. Man may be with God in spiritual fellowship until death. Psa. xxiiij 
3, 4 xiv, 15 ; Ixxiii, 24 ; Isa. Iviii 11 ; Acts vii, 59 ; 2 Tim. iv, 6-8. 

May man fall from grace ? Read 2 Chron. xv, 2 ; i Cor. ix, 
27 ; Heb. x, 26, 27, 38 i Tim. i, 19. 

How may this be prevented ? Luke xxii, 40 ; i Cor. x, I2 ; 
2 Tim. iv, 5 ; Heb in, 12-14 ; i Pet. iv. 7. 



278 THE SUNDAY-SCHOOL NORMAL GUIDE. 

3. Man may be with God immediately after death. Isa. xxv, 8, 9 ; Acts 
vii, 59 ; 2 Cor. v, 8 ; Phil, i, 23. 

4. Man may be with God at the judgment. Matt, xxv, 34 ; Rom. ii. 5-7 ; 
viii, 17 ; Jude 14 ; Rev. xxi, 7. 

5. Man may be with God forever. Psa. xvi, ii ; xvii, 15 ; xxxvi, 8 ; Matt 
xiii, 43 ; Col. iii, 4 ; i Pet. i, 4 ; Rev. xxii, 4, 5. 

6. Man being with God enjoys the fellowihip and ministry of the pure 
and good. 

I.) Angels. Gen. xxiv, 40 ; Dan. x, 13 ; Heb. i, 14. 
2.) Saints. Heb. xii, 22, 23 ; Rev. xix, 4 5 ; xxii, 3. 

VIII. Man without God. 

1. Without God as the law of his life. Num. xv, 30 ; Prov. i, 24, 35 ; 
xiv, 14 ; Rom. i, 28. 

2. Without God as the light of his life. Gen. vi, 3 ; Isa. Ixiii, 10 ; Hosea 
iv, 17 ; Eph. iv, 30. 

3. Without God as the delight of the future life. Isa. v, 14 ; Matt, xiii, 
49, 50 ; 2 Thess. i, 7-9 ; Gal. v, 21 ; Rev. xxii, ii ; Heb. x, 31 ; Matt, xxv, 41; 
Rom. ii, 8, 9 ; Rev. xxi, 8. 

LESSON SCHEME. 

1. It is no little task to undertake to master a system of theology. Indeed, it is impos- 
sible to acquire even the outlines of a system in the short time allowed by the course of 
study we are now prosecuting. We have endeavored in this paper to present the main 
facts of the Bible scheme— the faintest outline of the teachings of the word concerning 
the divine character, the divine government, the human duty and destiny and opportu- 
nity which are unfolded in the Gospel. 

2. We recommend the teacher of a normal class using the paper to spend as much time 
as possible in the examination of texts here indicated, and in the citing of other passages 
sustaining the several points which are introduced in our outline. Three meetings are 
assigned to the study of the theology of the Bible. Let the class read the texts, recite 
the definitions, frequently review the outline, and indulge in frank discussion of the several 
doctrines presented. Let us remember that the word of God is the final authority. Hu- 
man reasonings may seem plausible enough, but God's word is above all human reasonings. 
Our logic maj be darkness. His word is light. 

3. Binney's " Theological Compend," published by Phillips & Hunt, New York, and 
Hitchcock & Walden, Cincinnati and Chicago, and Dr. Townsend's " Outlines of The- 
ology," by the same houses, may be consulted for additional suggestions on the doctrines 
introduced into the present outline. 

QUESTIONS. 

FIRST SESSION. 

What is Theology ? Into what eight classes may we distribute the themes of theology? 
What is our chief authority in theological studies ? Why is it impossible to comprehend 
all the truths of this science? Is it therefore impossible for us to knoiv something con- 
cerning the divine character and government ? How is God Jirst introduced to man in 
the Bible? What are the principal «aw^j by which he is known? Give one or two 
hyvtan definitions of God. Enumerate the attributes of God which are revealed in 
the Bible. In what sense is it true that " man is from God? " 



THE SUNDAY-SCHOOL NOBMAL GUIDE. 2T9 

SECOND SESSION. 

In what three particulars was Adam " with God ?" How did man place himsfAi against 
God ? Define sin. Why was Adam's sin inexcusable ? What were some of the i7nmediate 
iresults of Adam's sin ? What is original sin ? Give a few passages of Scripture to 
^ov the doctrine of inherited sin. With what class of beings are we as sinners and by 
sin associated ? By whom alone is man to be saved ? 

THIRD SESSION. 

How do you know that Jesus Christ is man ? That he is God ? ^ What effect did the 
death of Christ have on us as a race ? V^YiaX. fivefold work did Christ perform ? What is 
the Gospel? What is repentance ? What is saving faith ? Who is the third person in 
the Trinity ? What tenfold work does he perform in connection with redemption ? 
How may man be with God again, under the Gospel ? In what three particulars is the 
impenitent man without God. 

SYLLABUS. 

1. The Eternal God. 

1. Sources of Information concerning 3. The Human Definition of God. 

God. 4. The Being and Attributes of God. 

z. The Biblical Names of God. 5. The Government of God. 

2. Man is from God. 

J. As to his body. 2. As to his soul. 3. Created : 

1.) By the divine Spirit. 2.) In the divine likeness. 3.) For a divine missioH-. 

3. Man WAS with God. 

1. In the character he possessed ; 2. In the place he occupied ; 

3. In t)x& fellowship he enjoyed. 

4. Man against God. 

X. Man sinned against God's law. 

2. Man's sin brought shame, weakness, and alienation from God. 

3. Man's sin brought upon the race a corrupt and evil nature. 

4. M.in's sin de^^eloped a sinful history on the earth — from Cain to Iscariot. 

5. Man's sin identified the race with the devil and his angels. 

5. The God-Man. 

J. His mission ; 3-) Of authority as a King •, 

s. His twofold nature ; 4-) Of intercession as an Advocate; 

3. His divinity ; S-) Of fellowship as a Friend. 

4. His personal life • 8. His second coming ; 

5. His propitiatory death ; ^ 9. His Gospel : 

6 His resurrection and ascension ; i.) For all ; 

7. His work : 2.) Freely offered ; 

I.) Of instruction as a Prophet ; 3.) On condition of Repentance aad 

2.) Of atonement as a Priest ; Faith. 

6. God in Man. 

1. The two dispensations— GOD WITH US and GOD IN US. 

a. The personality and divinity of the Holy Ghost. 

3. The work of the Holy Ghost : i.) In creation ; 2.) In redemption ; 

I.) Conviction, 4.) Witnessing to Adoption, 7.) Comforting, 

8.) Regeneration, 5.) Sanctification, 8.) Governing, 

v) Witnessing to Justification, 6.) Teaching, 9.) Fruit-bearing. 



10.) Resurrection. 



Man with God. 



J. In fellowship ; 3. After death ; 5. Forever ; 

|. Until death ; 4. At judgment ; 6. With God's angels and saints 

8. Man without God. 

a. As the law of his life ; 2.) As the light of his life ; 3. As the delight of his future life 



280 THE SUNDAY-SCHOOL NORMAL GUIDE. 

SABBATH-SCHOOL DEPARTMENT. 

I. PLACE AND PURPOSE OF THE SABBATH-SCHOOL. 

I. What the Sabbath-school is not. [Consult the several texts indicated.] 

First Statement : The Sabbath-school is not a substitute for the 
.Family. Deut. vi, 6-9 ; Deut. iv, 9 ; Prov. xxii, 6 ; Eph. vi, 4 ; 

Deut. xi, 18-21 ; 2 Tim. i, 5. 

Second Statement : The Sabbath-school is not a substitute for the 

Pulpit. John XX, 21 ; Rom. x, 13-15 ; Isa. Hi, 7, 8 ; 2 Cor. v, 

17-21 ; Mark xvi, 15. 

Third Statement : The Sabbath-school is not a substitute for the 

other religious meetings of the Church. Heb. iii, 12, 13 ; Mai. iii, 16 ; 

Acts i, 13, 14 ; Eph. v, 18, 19 ; Matt, xviii, 19, 20. 
2 What the Sabbath-school is. 

Fourth Statement : The Sabbath-school is that department of the 

Church of Christ in which the word of Christ is taught for the purpose 

of bringing souls to Christ and of building up souls in Christ. Deut. 

xxxi, 12, 13; Neh. viii, 5-8; i Cor. xii, 27-31; Luke ii, 46; 

Col. iii, 16; Eph. iv, 11-16. 

I ) The Sabbath-school is a school. It is for the teaching rather 
than the preaching of the Gospel, although it should attend to both. 
It involves the processes of teaching, of questioning, of personal 
application, of hand-to-hand effort in the development of thought 
and of telf-activity. It is in fulfillment of the divine command, 
• Go, teach." It is in imitation of the divine example of Him who 
spake as never man spake, the great Teacher, who used illustra- 
tions and asked questions, and made direct, personal application, 
who taught individuals and small groups, and elicited from his 
pupils remarks, opinions, thoughts, questions, etc., of their own. 
It is the Church becoming now what all the followers of Christ 
were at the beginning — disciples. 

2.) The Sabbath-school is a department of the Church of Christ. 

3.) The Sabbath-school is a school of the word of Christ. 

4.) The Sabbath-school is designed to bring souls to Christ. 

5.) The Sabbath-school is designed to build up souls in Christ. 

6.) The Sabbath-school is therefore designed for the old as well as 
the young. Its true motto is not " Feed my lambs," but " Feed my lambs, 
Feed my sheep." 

Class Drill on the Place and Purpose of the Sabbath-school. 

3. Recite the three statements .is to what the Sabbath-school is not ? 

i. Recite theyburtA statement and the j'/jt subordinate definitions of the Sabbath-«chooL 



THE SUNDAY-SCHOOL NORMAL GUIDE. 281 

II. HOME AND THE SABBATH-SCHOOL. 

1. The sweetest word in our language is home. The beginning of \ 
man life for time and eternity occur at HOME. The most effective school J? 
HOME. It is in point of time BEFORE all others. It is in point of power 
ABOVE all others. Its exists and exerts its influence by the side of all 
others, and when the elements of true home-life are found within all oth- 
ers, the real power of every school will be greatly enhanced. 

2. fie come to the study of the Sabbath-school. It is an institution 
■which has to do with adults, but primarily with CHILDREN. Now it 
is impossible to consider an institution which is designed to reach, to 
affect the intellect, the character, the conduct, and the eternal destiny of 
childhood, without considering, at the same time, its relations to that earli- 
est, holiest, mightiest of all institutions — HOME. 

3. We therefore lay down the following propositions : 

I. Home-life is BEFORE the Sabbath-school. 
II. Home-life is above the Sabbath-school. 
HI. Home life is beside the Sabbath-school. 
IV. Home-life may find place within the Sabbath-school. 

I. HOME-LIFE IS BEFORE THE SABBATH-SCHOOL, 

For five or ten years before the teacher, the superintendent, the class, 
begin to affect the mind of the child, he is under powerful influence for 
good or for evil in his own home. The four years of a college course are 
scarcely more effective in the life of a man than the four years in the 
nursery, during which he begins to live — and all this before the Sabbath- 
school reaches him. 

II. HOME-LIFE IS ABOVE THE SUNDAY-SCHOOL. 

1. It has the first opportunity with the child. Its priority gives it 
superiority. 

2. It has the firm confidence of the child. 

3. It has the fervent love of the child. 

4. It has fervent love for the child. 

5. It has unchallenged authority. 

6. It has unconscious influence. 

7. It has the opportunity to illustrate. 

8. It has the opportunity to reiterate. 

TIL HOME-LIFE IS BESIDE THE SUNDAY-SCHOOL. 

1. Its existence and value are to be recognized. 

2. Its advantages are to be utilized. 



282 THE SUNDAY-SCHOOL NORMAL GUIDE. 

3. Its baleful influences are to be neutralized. 

4. Its character and tone are to be christianized. 

IV. HOME-LIFE MAY FIND PLACE WITHIN THE 
SUNDAY-SCHOOL. 

1. In the Sunday-school are the elements of Home-Life. 

1. It is usually a Home-Like Place. 

2. It has the Home Constituency — old and young. 

3. It has the Aim of the true Home. 

4. It has or may have the Atmosphere of Home. 

5. It has most of the Opportunities of Home. 

6. It comes in contact with the Experiences of Life as Home 
does. 

2. These elements of Home-Life should be employed in the Sunday- 
School. 

1. The School should be like Home and not like a Military 
Academy. 

2. The School should be like Home and not like a Recitation- 
Room. 

3. The School should be like Home and not like a Romish 
Church. 

4. The School should be like Home and not like a Public Lyceum 
for Entertainments. 

3. These elements of Home-Life should be developed in the Sunday- 
school to their highest degree of power. 

1. The place should be Comfortable, Attractive, Beautiful. 

2. The Home Constituency of the Sunday-School should embrace 
Parents and their Children. 

3. The aim of the School should be the Biblical, Spiritual, Prac- 
tical Education of its members in order to useful lives and a blessed 
eternity. 

4. The atmosphere of the School should be filled with Reverence 
Faith, Cheerfulness, Sympathy, Freedom, and Divine Love. 
[Not pride — not denominational bigotry.] 

5. The School should cultivate those Conditions and Relations 
which give to Home its peculiar power. 

6. The School should make a Wise Use of the Experiences of 
Life among its pupils, and by cultivating a Home spirit and attach- 
ment within itself turn all its confidences, affections, afflictions, sepa- 
rations, etc., to a good account. 

, The elements of Home-life in the School, thus developed to the full 



THE SUNDAY-SCHOOL NORMAL GUIDE. 283 

measure of their power, should react upon the actual homes of its member* 
— cultivating them and then cordially co-operating with them. 
5. A Memorj'-Lesson. 

1. There is no place like the Christian Home. 

2. It is the First and Best of all Schools. 

3. It is the best type of Heayen. 

4. It is the best type of the Church. 

5. It is the best type of the Sunday-School. 

6. Home-life is before the Sunday-School. 

7. Home-life is above the Sunday-School. 

8. Home-life is BY the side of the Sunday-School. 

9. Home-life may find place within the Sunday-School. 

10. Home-life doubles the power of the Sunday- School. 

11. The Sunday-School must sometimes be a Substitute for Home. 

12. The Sunday-School must sometimes be a Safeguard against 
Home. 

13. The Sunday-School should always be a Supplement to Home. 

14. The Sunday-School should always be a Sanctifier of Home. 

III. THE CHURCH AND THE SABBATH-SCHOOL. 

1. From the families of the earth God calls individuals by his grace to 
lecome his Children, Members of his Heavenly Family — "the whole 
family in heaven and earth." All who yield to this call by faith in Jesus 
Christ are receivers of the " New Birth," Children of God, Members of his 
CHURCH. 

DEFINITIONS.— The Greek word for " Church " is Ekklesia. It means " Con- 
gregation" or "Assembly." The root of the word in Greek is Ekkaleo^ which 
means " to call forth." The Church is made up of souls who are " called out" 
of the world and united in Jesus Christ. As Dr. Arnold says : " The Church is 
a society for making men like Christ, earth like Heaven, the Kingdoms of th« 
World the Kingdom of Christ." 

The English word " Church " is from the Greek through the Anglo-Saxon. Trench 
says : " The Goths on the Lower Danube were first converted to Christianity by 
Greek Missionaries, who gave them the word Kuriakon from Kuriou Oikos^ The 
House of the Lord.' Kuriakon became ' Kirk ' and ' Church.' " Hooker says; 
" Church does signify no other thing than the Lord's House." 

2. The Church is organized and officered with reference to its work in 
the world. It is a Society, a League, a Union, a Brotherhood, *' the Body 
of Christ," Col. i. 24. " The Flock of God," i Pet. 5. 2. "God's Build- 
ing," I Cor. 3. 9. "A Vineyard," Matt. 21. 41. "A Spiritual House," 
I Pet. 2. 5. "The household of God," Eph. 2. 19. "The City of the 
Living God," Heb. 12. 24. "The Habitation of God," Eph. 2. 22. "The 
Temple of the Living God," 2 Cor. 6. i6. Paul calls it THE PILLAR AND 
ground of the truth. I Tim. 3. 15. 



284 THE SUXDAY-SCHOOL NORMAL GUIDE. 

3. The ONE WORK of the Church of God is to glorify God in the com- 
plete salvation of immortal souls. Thus revealing to the universe the 
power, the grace, the long-suffering, the holiness, the boundless resources, 
the matchless glory of the triune God — Father, Son, and Holy Ghost — the 
one only God. 

4. The AGENT through whom this glorious work is carried on is the 
Holy Ghost. "The Spirit of God," i Cor. 2. 11. "The Spirit of 
Christ," Rom. 8. 9. "The Spirit of Life," Rev. 11. ii. "The Spirit of 
Adoption," Rom. 8. 15. "The Spirit of Wisdom," Eph. I. 17. "The 
Spirit of Truth," John 15. 26. "The Spirit of Holiness," Rom. I. 4. 
" The Spirit of Burning," Isa. 4. 4. " The Spirit of GI017," i Pet. 4. 14. 
Concerning the great work which the Church is set to accomplish, God 
himself says: " Not by might, nor by power, but by my Spirit, saith the 
Lord of Hosts." 

5. The INSTRUMENTALITY through which the Holy Spirit advances his 
regenerating and sanctifying work is " the truth." All the energies of grace 
seem to be communicated to the human soul by the means of the ** word 
of God," Examine Psa. 19. 7 ; i Pet. i. 23 ; Psa. 119. 130; John 17. 17 ; 
Eph. 5. 26 ; John 20. 31 ; Rom. 15. 4 ; Matt. 4. 4 ; Acts 20. 32 ; i Pet. 
2. 2 ; 2 Tim. 3. 16, 17. 

6. The Church is very properly called by the apostle : The PILLAR AND 
GROUND OF THE TRUTH. Like a Pillar : 

T. Elevating in order to Proclaim ; 

2. Elevating in order to Protect ; 

3. Elevating in order to Perpetuate. 

7. In the Church we find the Sunday-School. Let us consider the 
relation or connection between what seem to be two institutions. 

I. The Sunday-School performs the work of the Church. 
IL The Sunday-School is a product of the Church. 

1. Of its Truth. 3. Of its Life. 

2. Of its Aim. 4. Of its Methods. 
III. The Sunday-School is a PART of the Church. 

IV. The Sunday-School is a primitive method of the Church. 
V. The Sunday-School should be under the control of the 

Church. 
VI. The Sunday-School should be sustained by the Church. 
VII. The Sunday-School should be responsible to the Church. 
VIII. The Sunday-School should contribute to the power of the 
Church. 
IX. The Sunday-School should co-operate with ALL THE OTHER 
departments of the Church. 



THl. SUNDAY-SCHOOL NORMAL GUIDE. 285 

X. The Sunday-School should promote the true unity of th* 
Church. 
8. A Memory-I^esson. 

1. The Sunday-School performs the work, is a product, a part 
and a primitive method of the Church. 

2. The Sunday-School should be under the control of the Church, 
sustained by and responsible to it. 

3. The Sunday-School should contribute to the power and co- 
operate with all the departments of the Church. 

4. The Sunday-School should promote the true unity of the 
Church. 

IV. SABBATH-SCHOOL ORGANIZATION and OFFICERS 

1. Economy of force in all associated labor requires organization. 

Read 1 Cor. 21. 5, 28-30; Eph. 4. 11, la ; i Chron. 6. 48, 31, 32 ; Acts 6. 2-4; Rom* 
12.6-8. 

2. The organization creates /cw(?n 

3. As the organization was made for the distribution of labor, its power 
is developed in the appointment of certain persons to cany out its plan and 
purpose. 

4. The document or writing which states the aim, origin, officers, and 
methods of operation of an organization, is usually called a Constitution. 

5. Since the Sabbath-school, as an organization, derives its authority 
fiom the Church, and is dependent upon the Church, it would be better to 
speak of the "Sabbath-School Plan" rather than the "Sabbath-School 
Constttution." 

6. We find in every organization for associated labor — 

I.) The authority which resides in the organization itself — original 
or derived. 

2.) The authority which is transferred by the organization to the 
agents who are to do its work. 

7. The Sunday-school has its authority and its officers — the power and 
the agents of that power — and these agents are distributed into three 
classes : — 

I.) Those who simply perform work necessary to the existence and 
management of the organization — such as secretaries, librarians, 
treasurer, etc. 

2.) Those who attend to the work for which the organization was 
effected — the threefold service of administration, worship, and in- 
struction — the superintendent, the chorister, and the teachers. 

3.) Those who supervise both classes of agents and ever}' depart- 
ment of the work — the pastor, the Church Committee, the Church. 



386 THE SUNDAY-SCHOOL NORMAL GUIDE. 

8. 'T'he original authority of the Sunday-school — whence is it derived ? 

I.) Does it come from the school itself as an independent organiza- 
tion? 

2.) Does it come from the Church as a divine institution commanded 
to a given work ? * 

9. It is important to have authority somewhere. 

10. It is desirable to have it in the Church, because the Church is really 
responsible for the work that is accomplished. 

1 1. It is desirable to have it as widely distributed as possible. 

12. It is desirable to have it concealed as carefully as possible, that is, as 
a governing power. 

13. Several of the officers of the Sabbath-school. 

I.) The Sunday-school sexton — an office of much greater practical 
importance than is usually supposed. Fresh air, good ventilation, 
freedom from dust, cleanliness, neat arrangement, are all-important. 

2.) The Sunday-school treasurer, who should be the treasurer of the 
Church. 

3.) The Sunday-school librarian, who studies the character of the 
books introduced into the library ; he is always present at the devo- 
tional services of the school ; he never interrupts the school in the 
distribution of books ; he is courteous and diligent. 

4.) The Sunday-school secretary, who keeps an accurate list and 
classification of all scholars ; knowing their places of residence ; 
serving as a link between the scholars and the pastor ; filling the 
office of historian, and following up scholars as they leave the school, 
communicating with them and keeping a record of them for years. 

5.) The chorister, who is a Christian ; in sympathy with Church 
hymns and music ; with aptness to lead ; willing to be under the di- 
rection of superintendent and pastor. 

6.) The teacher, who is regularly and punctually present ; governs 



* Let the conductor or some other person read the theory and law of the Church or 
Churches on the subject of Sabbath-schools. [If the class be Methodist Episcopal, 
read "Discipline " on " Sunday-schools" and on " Religious Education of Youth," and 
especially the new " Sunday-School Constitution," recommended by the General Con- 
ference at Baltimore, (Maj', 1876.)] For the views of other Churches on this subject, we 
call attention to the following w jrks: 

I.) "Normal Class Manual," (Baptist.) Price, $1. 
2.) " Preparing to Teach," (Presbyterian.) Price, $1 75. 

3.) We recommend conductors of classes to order of Hunt & Eaton, 805 Broad- 
way, N. Y., or Cranston & Stowe, Cincinnati or Chicago, the above two books, also 
the following tracts : " The Bible Service," price, five cents ; '* Bible Words About 
the Bible-School," price, five cents; "What the Church Book Says," price, five 
cents; and a quantity of Dr. Wise's tracts on " Sunday->chool Organization," 
which last must be read by every member of a Methodist Episcopal Normal Class. 



THE SITXDAY-SCHOOL NORMAL GUIDE. 287 

his class in the interest of the order required from the superintend- 
ent's desk ; keeps a record of his class attendance, deportment, and 
recitations ; sets an example of reverence and attei.tion; remembers 
that he represents the parents of the pupils and the Church ; and his 
work is, therefore, all in the interest of the spiritual and intellectual 
welfare of his pupils. 

7.) The superintendent, who is subordinate to the Church and pas- 
tor. He is not hampered by too many regulations ; is left to manage 
the details of the school according to his own theory ; knows how to 
turn the whole Sunday-school session in the interest of the lesson ; 
makes every lesson point to Christ ; governs in the interest of the 
teachers and pupils ; governs firmly, calmly, kindly. 

8. The Church Committee, who represent the highest department 
of Church authority, and are personally interested and enthusiastic in 
Sunday-school work. 

9. The pastor, who as pastor feeds the flock ; imderstanding the 
theory of Sunday-school work ; instructing his Church in the same 
bringing his influence to bear upon the families of his congregation 
bringing the members of his school regularly to the public service 
promoting thorough biblical study in the school ; increasing the 
teaching power of his Church, and working in every possible way for 
the good of his children, adult members, and the homes they represent. 

V. MANAGEMENT OF THE SABBATH-SCHOOL. 

1. The management of the Sabbath-school devolves primarily upon the 
Church, under whose auspices it has been organized. 

1. The governing power belongs to the Church through its commit- 
tees, or conferences, or sessions. 

2. The teaching belongs to the Church through it?, ^^astor, who is 
the head teacher of the Church, and whom we all hold responsible for 
the doctrines which are taught under his administration in pulpit or 
class. 

2. The management of the Sabbath-School is usually devolved upon 
special officers selected for that purpose. 

1. The pastor and other Church officials are occupied with other 
duties. 

2. The lay talent of the Church should be developed and utilized. 

3. It is, therefore, usual to refer the management of Sabbath-school 
aftairs to a board of managers, committee, or teachers' meeting. 

3. Six suggestions in reference to Sabbath-School management: 

I. The acts of the Sabbath-school board of management should be 



288 THE SUNDAY-SCHOOL NORMAL GUIDE. 

subject to careful and judicious supervision by the authorities of the 
Church. 

2. The authorities of the Church should leave the Sabbath-school 
board as free as possible in the details of management. 

3. The Sabbath- school board should leave the stiperintendent as free 
as possible in the general conduct of the school. 

4. The management of classes devolves upon the several teachers. 
The superintendent must look to the teachers for the maintenance of 
order. 

5. The appointment of teachers should rest mainly with the pasto, 
and superintendent. It will, however, be wise to request the board of 
managers to approve such appointment. 

6. The co-operation of the scholars should be secured in making the 
school a place of worship, of social freedom, and of true instruction. 

VI. SABBATH-SCHOOL CLASSIFICATION. 

1 We need more of the educational element in our Sabbath-schools. 

2 By the educational element in the Sabbath-schools we mean that sys- 
tem of ORGANIZATION, MANAGEMENT, and INSTRUCTION which has . been 
approved by the wisest and most experienced secular teachers who seek to 
promote the true culture of their pupils. 

3. What features in the educational system of the secular school may 
ve appropriate in the Sabbath-school ? I.) The school-system in organiza- 
tiott. 2.) The school-system in administration . 3.) The school-system in 
instruction. 4.) The school-system in examinatioii and reports. 5.) The 
^c\ioo\-ctirriculum. 6.) The school-gradation. 7.) The school- spirit. 

All these elements must, of course, be modified by the peculiar ends, 
aims, and inspirations which belong to the Sabbath-school. 

4. The gradation or classification of the Sabbath-school must not be 
too rigidly applied on account of age or attainments, nor so as to disturb 
seriously the strong bonds of a class-spirit, (as when a teacher and pupils 
are strongly attached to each other.) 

5. The following is a good scheme of classification : 

T. The Primary or Infant. Made up of non-reading pupils, usu- 
ally averaging from five to eight years of age. 

2. The Intermediate or Elementary pupils. From eight to ten. 

3. The Third Grade or Junior. From ten to fifteen. 

4. The Senior Grade. This includes the older pupils, and em- 
braces the Lecture Class, which is organized to accommodate those 
who are unwilling to submit to examinations, or to the ordinary ques- 
tioning of a class, but who do desire to enjoy the instructions of a wise 
lecturer. 



THE SUNDAY-SCHOOL NORMAL GUIJ)E. 289 

5. Tlie Normal Grade. Made up of two classes of pupils, the can- 
didates for the teacher's office, who form a sort of Preparatory Normal 
Class, and those who give attention especially to the study of methods 
and to actual practice in teaching. 
6. The Sixth or Permanent Grade. This will embrace all who have 
passed the preceding gi-ades, or who, on account of good scholarship, shall 
be elected by the proper officers or board of the school. This grade is de- 
signed to hold its members for life. It is to be the very highest depart- 
ment of the school. 

VII. SABBATH-SCHOOL REQUISITES.* 

1. By " requisites " we understand those things in the shape of furniture 
books, papers, cards, etc., which are necessary to the conduct of a Sabbath- 
school. 

2. The most perfect and varied supplies of requisites are not necessary 
to the successful work of the school. With a jack-knife an ingenious man 
has been known to make a very complicated and beautiful piece of work. 
The jack-knife was an inferior factor in the operation ; the genius of the 
mechanic fulfilled a vastly more important part. Sabbath-school work may 
be performed .with marvelous and immortal results when the external 
conditions and material instruments are inferior. An earnest purpose a 
loving heart, studious habits, native tact, persistency of effort, will accom- 
plish with few helps what the most completely-equipped school can never 
attain if it lack the above-mentioned spiritual forces. 

3. It is not well, however, to depreciate helps. Any school may 
well covet a good room, well ventilated, conveniently seated and comforta- 
bly kept, neatly frescoed, abundantly lighted, amply supplied with 
bell, desk, pictures, leaves, maps, books, papers, tracts, flowers, fountains, 
and whatsoever other ornamental or useful things may be provided. 

4. For suggestions on the furnishing of school-rooms in the country 
see "The Modern Sunday-School," by John H. Vincent, pp. 271-290; 
also on " The Primary Class," ibid., pp. igg-218. 

5. On application to Hunt & Eaton, 805 Broadway, N. Y., or Cranston 
& Stowe, Cincinnati or Chicago, a catalogue of Sunday-school books and 
requisites will be furnished. 

6. Questions relating to Sunday-school helps will receive attention if 
(accompanied with stamp for return postage) addressed to Rev. J. L. 
HURLBUT, D.D., 805 Broadway, N. Y. 

7. In the Normal Class it may be well to take up such questions as the 
following : 

* For a catalogue giving price address Hunt & Eaton, 805 Broadway, N. Y., and 
Cranston & Stowe, Cincinnati or Chicago. 

19 



290 THE SUNDAY-SCHOOL NORMAL GUIDE. 

What do Sunday-school rooms need that they may contribute most suc- 
cessfully to the objects for which the school assembles ? 

What cards are needed for each school for the use of superintendent, 
officers, and teachers? 

Describe a Sunday-school superintendent's platform and desk : the ar- 
ticles it should contain, and the order in which they should be pladed. 

Draw a plan of a Sunday-school room, assigning places to the several 
officers and classes. 

Prepare a catalogue of the requisites needed in a school of fifty pupils, 
with ten officers and teachers. 

"What are the advantages, and what the disadvantages, of a fountain and 
flowers in a Sabbath-school room. 

"What are the principal objections to the average modem Sunday-school 
library book ? 

Should there be a department of good secular literature in connection with 
any Sunday-school library ? 

8. Among the valuable requisites for the Sunday-school teacher are the 
following : 

A Concordance of the Holy Scriptures. 
Hand-Book oi Bible Geography, by Dr. Whitney. 
Hand-Book-of Bible Manners and Customs, by Dr. Freeman. 
Normal Outlines of Bible History, Theology, Ethics, Evidences, 
Teaching, etc. 

Historical Illustrations of the Old Testament, by Rev. G. Raw- 
linson. 

Use of Illustration in Sunday-school Teaching, by Dr. Freeman. 
Word of God Opened, by Dr. Pierce. 
Theological Compend, by Amos Binney. 
Topics for Teachers, by J. Comper Gray. 
Chautauqua Text-Books, Nos. i, 3, 8, 10, 18, 19, 20. 



VIII. LESSON SYSTEMS IN SABBATH-SCHOOLS. 

I. It is the duty of the Church to teach what every Christian should 
know — the claims, construction, contents, and selected passages of the Bible ; 
the suggestive formulas of theological truth embodied in the creeds and 
catechisms of the Church ; the devotional literature of the Church, prose 
and poetic ; the principal characters and events of Church history ; the 
rise, progress, and distinctive doctrines and usages of the particular branch 
or denomination of the Church which represents to any individual or class 
the highest form of Christian thought ; the evangelical basis of ail mission- 



THE SUXDAY-SCHOOL NORMAL GUIDE. 291 

ary and social effort for which the Church is responsible, and the facts 
which demand and inspire such effort. 

2. It is the duty of the Church to teach the contents of the Holy Bil.le in 
the wisest manner possible, adopting the best methods of secular educators 
in communicating divine truth. For example, sacred history should be 
taught as secular history is taught, not by mere memorizing — but by the 
aid of comprehensive summaries and catechetical arrangements, chronology, 
geography, word-picturing, analyses of character, discovery of immediate 
and remote causes, etc. The memory should also be stored with large and 
connected portions of divine truth in the very language in which they are 
given to us. 

3. The system of lessons embodying the above will, of course, be 
adapted to the capacities of several grades of pupils. 

4. There will be a corresponding variation in the methods in these sev- 
eral courses. In the primary we may expect the pictorial and story-form 
to appear : in the intermediate, the catechetical ; in the third grade the 
textual and analytical, and in all we should encourage the cultivation and 
enrichment of memory. 

5. A true scheme of study for Sabbath-schools should comprise : 

I. A series of Bible lessons on the salient facts of the Bible from 
the creation of man to the end of the New Testament canon, includ- 
ing selections from the prophetic, poetic, and doctrinal portions of the 
Scriptures. 

The " International Lesson System " has successfully for the 
past seven years promoted this object. It has created great en- 
thusiasm in the schools of nearly all the lands of the earth. 
Its advantages are very great. Unity in the study of the word 
promotes the spirit of unity among the people of God. The same 
lesson in every Sabbath-school is a great convenience to those 
who move from place to place. The common interest felt by 
Christian people of all denominations in specific lessons pro- 
motes profitable conversation as they chance to meet through 
the week. So many different minds are engaged in the prepar- 
tion of the Lesson Leaves that we have variety and abundance 
of aids in the way of notes, comments, outlines, illustrations, 
etc. A healthful emulation which increases the power of the 
denominational or union publications is promoted. Union 
conventions and institutes are rendered doubly interesting and 
profitable by the discussions and illustrative exercises growing 
out of the Lesson System. The teacher's preparation is facil- 
itated. The pastor's supervision is rendered practicable. Home 
preparation is encouraged ; adults, older brothers, and older 



292 THE SUXD AY-SCHOOL XORMAL GUIDE. 

sisters aid the younger members of the family in the prepara- 
tion of their lessons. The effectiveness of the general exercises 
of the school is increased. The power of the pulpit is augmented. 
When the public mind has been called through the week to any 
particular subject, the pulpit commands profound attention on 
the Sabbath by its discussion. The more the people have 
thought about it, the more eagerly they listen to the pulpit 
utterances. 
2. A series of supplemental lessons occupying about ten minutes a 
Sabbath, after the regular International Lesson, including a summarized 
or catechetical arrangement of the facts pertaining to the Bible as a 
book, its evidences, geography, history, manners and customs, institu- 
tions, doctrines, laws of interpretation, etc. ; memory lessons from the 
Holy Scriptures ; Church catechism ; Church creed ; Church economy ; 
Church work ; Church hymns ; Church history. 

This supplemental scheme will not be a substitute for the 
International Series, but it will call attention to the wide range 
of subjects embraced in a thorough Bible education ; encourag- 
ing home, pulpit, and pastoral co-operation ; the organization of 
classes outside of the Sabbath-school session ; cultivating and 
enriching the memory of our pupils during the years of life 
when this faculty is most active and susceptible ; providing for 
primary classes material for their use in connection with the In- 
ternational Lessons, especially when the latter are less adapted 
and less suggestive to the primary teachers ; systematizing and 
rendering permanent the knowledge derived from the Interna- 
tional Sei-ies ; providing for instruction in distinguishing Church 
doctrines, usages, benevolent work, etc.; recognizing and pro- 
viding lessons for the Church year ; economizing time in the 
study of the International Lessons ; rendering a thoroughly 
graduated and progressive course of study possible. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 393 



IX. THE SUPERINTENDENT'S OFFICE AND WORK.+ 

I. Let the class enumerate the dtcties which pertahi to the superintend- 
ent's office. Let the leader elicit a long list of these duties — especially 
those which relate to the superintendent in the Sabbath-school session itself. 

II. The following questions relating to the superintendent's ojfficg may be 
answered by the class ; — 

1. Why should a Sabbath-school superintendent possess an ujiim- 
peachable Christian reputation ? 

2. Why should he be an enthusiast in his work? 

3. Why should he be a man of administrative ability? 

4. Why should he be a diligent student of the Holy Scriptures ? 

5. Why should he be a student of educational principles and meth^ 
ods? 

6. Why should he be identified with some Church, and loyal to its 
economy and doctrines ? 

7. How may a superintendent improve himself, and become better 
qualified to perform his various duties ? 

8. What are a superintendent's duties to \i\% pastor? 

9. His duties to the Church with which his school is connected ? 

10. His duties to the teachers who serve under him? 

IT. By whom, and how, should a superintendent be choseti? 

12. What are his duties for the thirty minutes preceding the school 
session ? 

13. What are his duties during the opening and closing exercises of 
the school ? 

14. What are his duties during the lesson hour? 

III. Let suggestions be made in writing on the following themes : — 

1. On the reading of Scripture and hyiUns ui the school. 

2. On speech-making by the superintendent of the school. 

3. On " mannerisms" " slang" etc., in the superintendent. 

4. On the review of the lesson by the superintendent. 

5. On the defects of many good superintendents. 

IV. As each of the following week-day duties is read, let the questions be 
asked: i. How does this duty also apply to teachers? 2. How may both 
superintendent and teachers secure the performance of these duties ? 

* The Modern Sunday-School ^ by John H. Vincent, discusses the whole question of 
the superintendent, pp. 41-63. Price, %i. Hunt & Eaton, New York. Cranston 
& Stowe. Cincinnati. 



294 THE SUNDAY-SCHOOL NORMAL GUIDE. 

Week-day Duties of the Sabbath-school Superintendent. 

1. He sliould every day illustrate^ in his life, the Christian duties 
of which he is the exponent. [At home and in business!\ 

2. He should every ddiy pray for his teachers. 

3. He should every ddiy pray for his pupils y especially those who 
are most deeply concerned about their souls. 

4. He should frequently ccr?'^j^i7w^ with teachers and pupils. [The 
''electrical pen," the " papyrograph," the "postal-card," the "print- 
ing-press," will facilitate this.] 

5. He should as frequently as possible call at the homes of his teach' 
ers, and, in case of illness, at the homes of his pupils. 

6. He should adopt a system of judicious trad distribution among 
both teachers and pupils. 

7. He should thoroughly study every lesson, and, as far as possible, 
from the stand-point of his teachers. 

8. He should maintain a weekly teachers' meeting for the illustration 
of the best methods of teaching each week's lesson. 

9. He should organize and secure the best possible instruction for a 
normal class, to raise up teachers for the future. 

10. He should read up the literature of the Sunday-school work, 

11. He should frequently consult with other superintendents. 

12. He should often attend Sabbath-school conventionsy institutes, 
etc. 

13. He should regularly attend the prayer -meetings, etc., of his own 
church. 

14. He should frequently visit and consult with his pastor. 

X. THE SABBATH-SCHOOL TEACHER'S OFFICE AND 

WORK. 

1. "What is the Sabbath-school teacher's work? 

1. It is a work for immortal souls — conversion and culture. 

2. It is a work to be wrought through the truth. 

3. It is a work to be wrought by the divine energy. 

4. It is a work for which Christ established his Church. 

2. The true Sabbath-school teacher is a teacher of Christian truth. 

3. The teacher of Christian truth should himself be a Christian, having 

1. A Christian faith ; 3. A Christian character; 

2. K ChxistAS-n experience ; 4. A C\\r\%x.\a.n reputation ; 

5. A Christian habit of daily life. 

4. The Christian teacher should have spiritual discernment of the 
truth. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 295 

" The natural man receiveth not the things of the Spirit of God, . . . neither can 

he know them, because they are spiritually discerned. But he that is spiritual 

judgeth (discerneth) all things." i Cor. 2. 14, 15. 
* Now we have received . . . the spirit which is of God ; that we might know the 

things that are freely given to us of God." i Cor. 2. 12. 
" Filled with the knowledge of his will in all wisdom and spiritual understanding," 

Col. I. 9. 
" The spirit of wisdom and revelation in the knowledge of him ; the eyes of your 

understanding being enlightened." Eph. i. 17, 18. 
*' The Comforter, which is the Holy Ghost, whom the Father will send in my 

name, he shall teach you all things, and bring all things to your remembrance, 

whatsoever I have said unto you." John 14. 26. 

5. Here, then, are seven qualities and powers the Sabbath-school 
teacher needs for his work : — 

1. He needs a true appreciation of it. 

2. He needs a true taste for it. 

3. He needs a personal acquaintance with the truth he is to use. 

4. He needs personal experience of the truth. 

5. He needs fidelity to the truth in his personal application of it to 
the individual pupils of his class. 

6. He needs patience in the application of the truth. 

7. He needs the divine ener^ in his own heart, that he may be a 
medium of the power of divine grace to his pupils. 

6. How MAY THE TEACHER SECURE the peculiar qualities which he so 
greatly needs ? 

1. He cannot summon them from his own nature, however gifted 
he may be. 

2. He cannot acquire them by personal study of the truth. 

3. He cannot secure them by the most perfect mastery of the 
most approved and most successful of the human methods. 

4. He cannot enter into any human combination or association 
from which they can be derived. 

5. The teacher of divine truth must depend upon the pOTver of the 
Spirit of truth, which is personal, divine, and which is given to man 
on certain conditions, which conditions are laid down plainly in the 
word of God. 

7. The Sabbath-school teacher must depend upon the Holy Spirit foi 
the necessary qualifications. 

1. The Holy Spirit is divine, a person. 

Examine Acts 5. 3, 4; Heb. 9. 14; Matt. 28. 19 ; Rom. 15. 19 ; 
I Cor. 2. 10 ; Luke 3. 22 ; Acts 13. 2 ; 15. 28 ; i Cor. 6. 19. 

2. The Holy Spirit is PROMISED to men. 

Examine Matt. 3. 11 ; Luke 11. 13 ; John 7. 39. Acts I. 5. 

3. The Holy Spirit is the teacher of men. 



296 THE SUNDAY-SCHOOL NORMAL GUIDE. 

Examine i Cor. 2. 13 ; Luke 12. 12 ; 2 Pet. i. 21 ; John 16. 
7-1 1. He recalls the truth we have already learned. John 14. 
26. He quickens the 'truth we have already received and re- 
membered. Eph. 3. 16. He gives guidance and direction in 
all things, showing those who trust in him the way they should go. 
Acts 10. ig, 20; Isa. 30. 21. 
4. The Holy Spirit imparts the qualities of the successful teacher. 

T. He gives the appreciation of the truth : " That ye may ap- 
prove things that are excellent." Phil. I. 10. 

2. He gives a taste for truth ; " Whatsoever things are true." 
Phil. 4. 8. 

3. He gives a personal, experimental knowledge of the 
truth : " Hereby know we," etc. i John 4. 13. 

4. He gives the spirit of fidelity to the truth. Luke 12. 11, 12 ; 
Mark 13. ii. 

5. He gives long-suffering, patience, and gentleness in 
teaching the truth. Gal. 5. 22, 23. 

6. He gives, by his constant indwelling as the Comforter, joy and 
delight in the truth. John 14. 16, 17 ; Acts 13. 52. 

7. He gives intellectual quickening, thus enabling us to 
know the truth. John t6. 13. 

8. He gives enthusiasm in teaching the truth. Isa. 61. i. 

9. He gives us access to the Father in prayer, thus increas- 
ing our divine and supernatural power with men as the teachers 
of the truth. Rom. 8. 26 ; Eph. 3. 16. 

8. How may we secure the presence, the inspiration, and power of 
the Holy Spirit? 

1. He proceeded from the Father, (John 15. 26,) and therefore we 
must look to the Father. 

2. He is given through the intercession of the Son, Qohn 14. 16,) 
therefore we must look to Jesus Christ. 

3. He is given in connection with the truth, (Acts 10. 44 ; 11. 15,) 
therefore we must look to the word of God and to the institutions of 
the Church. 

4. He is given in answer to prayer, (Acts 4. 31 ; 8. 15 ; Eph. i. 16, 
17 ; 3. 16,) therefore we must look to the Father and to the Son in 
earnest, fervent, believing prayer. 

5. He is given on condition of the entire surrender of ourselves 
to his indwelling, (i Cor. 6. ig, 20,) therefore we must yield our 
bodies and souls to him. 

6. He is given on condition of active devotion of all our powers 
to him in holy, obedient service. A#ts 5. 32; Eph. 4. 31. 



THE SUNDAY-SCHOOL NOKMAL GUIDE. 2D7 

An exercise on the Sacbath-school teacher's office and duties: — 

1. If the Sabbath-school be a department of the Churchy the Sabbath- 
school teacher should be 

2. If the Sabbath-school be a school for the teaching of the Holy 
Scriptures, the Sabbath-school teacher should be 

3. If the Sabbath-school be designed to bring souls to Christ and to 
buildup souls in Christ, the Sabbath-school teacher should be 

4. The following questions relating to the duties of the Sabbath- 
school teacher may be answered by the class : — 

1. What are some of the duties of a Sunday-school teacher to 
the pastor ? 

2. To the public services of the Church ? 

3. To the weekly prayer-meeting, and other social and religious 
services of the Church ? 

4. To the superintendent ? 

5. To the secretary and other officers? 

6. To the other teachers? 

7. To the parents of their scholars ? 

8. To the scholars during the opening, closing, and other gen- 
eral exercises of the school ? 

9. To the scholars during the class-recitation hour ? 
10. To the scholars out of school? 

5. What are some of the teacher's difficulties? 

This does not refer to difficulties which occur in the lesson, but 
in the teacher's work of imparting instruction and of eliciting in- 
terest and activity on the part of his pupils. Let the class answer 
the following questions out of their own experience : — 

1. What difficulties do we experience in beginning to teach the 
lesson ? 

2. In teaching the lesson ? 

3. In reviewing the lesson ? 

4. In applying the lesson ? 

Let free conversation be enjoyed and helpful suggestions elicited. 

6. What are some of the teacher's mistakes? 

[Let the following outline be presented, item by item, and let each 
member of the class indicate some mistake to which the teacher is 
liable.] 

1. Mistakes of the Sunday-school teacher in his theory or idea 
of teaching. 

2. In reference to his preparation for teaching each lesson. 

3. In reference to the discipline or government of his class, as 
this relates to successful teaching. 



298 THE SUNDAY-SCHOOL NORMAL GUIDE. 

4. In the actual work of teaching in the class. 

5. Mistakes in regard to the last week's lesson. [What has a 
teacher to do each week with the last week's lesson ?] 

6. Mistakes in regard to the preparation of the lesson by his 
pupils at home. 

7. Mistakes in beginning to teach a lesson. 

8. Mistakes in regard to the attention of his pupils. 

9. Mistakes in regard to the share the pupils have in the class- 
work. 

10. Mistakes in questioning. 

11. Mistakes in the use of illustration. 

12. Mistakes in regard to the /«</i7' J W(?;;;(7rj'. 

13. Mistakes in regard to the spiritual and practical mew oi 
Sunday-school teaching. 

14. Mistakes in closing the lesson for the day. 

15. Mistakes in the public review of lessons from the superin- 
tendent's desk. 

16. Mistakes with regard to the next week's lesson. 

7. The above exercises will require some independent thinking. If 
teachers will bring written answ^^^ hese questions, it will increase 
the interest and profit of the occasion. 

TACT. 

" Tact is common sense ' underweigh,' with ' mother-wit * at the helm." 

" A sti-oke of diplomacy by which you turn an untoward event, or un- 
expected occurrence, to the best results without premeditation." 

"An ingenious way of presenting the subject so as to fix it in the mind." 

"That skill which interests and develops the scholar; which presents 
the lesson according to a thorough plan, and yet so naturally that the 
teacher follows his own plan, while the scholars seem to follow, and really 
do follow, the laws of their own natural action." 

'* Sanctified, consecrated ingenuity." 

"The faculty of often not seeing, yet always seeing, and by quick ad- 
vantage of unforseen emergencies managing each pupil." 

" Skill — natural ability." 

" Good and ready sense in extemporizing simple and successful means 
for accomplishing your object." 

" The ability to interest in the lesson, and to win and keep the attention.** 

" The particular indescribable power which enables the teacher to adapt 
his teaching to the nature and circumstances of each of his- class — that 
takes advantage of answers given, and of present or recent events." 



THE SUNDAY-SCHOOL NORMAL GUIDE. 299 

" Quickness in using your knowledge of child-nature, in avoiding tedious- 
nfess, and in a wholesome use of surprise power." 

" That intuitive power by which a teacher sees the need of the class, oi 
of a child, and knows how to administer to its need." 

XI. THE SABBATH-SCHOOL TEACHER'S MODEL. 

[Let the Scripture indicated in this lesson be distributed through the class, and 
ab the leader calls for a text let it be read promptly and distinctly, and let other passages 
be selected and presented by members of the class by which the character and office of 
Jesus as a teacher are set forth.] 

1. Read an incident in the life of Jesus Christ. See John ^'ii, 10-14, 
28-32, 37-46. 

2. Remember the statement of the officers in their report to the council : 
" Never man spake like this man." 

3. This unintended tribute to the Lord Jesus Christ as the peerless 
teacher, the teacher of the ages, we accept as true in its most literal and in 
its fullest sense. 

I. Never had any man such a preparation for teaching. 

He as God possessed all knowledge. Col. ii, 3. Other men studied the 
chain of truth link by link from the earth upward, and it was not far that 
they could reach or see. But this man, Jesus, was from heaven. He knew 
every link of the chain from the throne of the God of all truth downward. 
He was not an astronomer, studying the sun through telescopes ; he was an 
inhabitant of the sun, who had known all about it for the ages, and came to 
the earth with a perfect, complete, exhaustive knowledge of all the mys- 
teries of the eternal world. 

He was pure and sinless. Only the pure in heart can know the reali- 
ties of God and of his kingdom. Sin blinds, biasses, perverts, the powers 
of the soul. How can man know God when he is full of sin against God ? 
But Jesus was pure as the light. He was a flawless, fleckless crystal, re- 
flecting on the earth the spotless glory of the heavens. Heb. vii, 26 ; 
1 John iii, 5 ; i Peter ii, 22. 

He had experience as a man. He knew the weakness of the body, 
the temptations which assail men, the terror of men, the perils of men. 
He saw the truth as men see it. Therefore he knows how to sympathize 
with men. Heb. ii, iS ; iv, 15. 

He was as man filled, and glorified, and empowered by the Holy 
Ghost, the Spirit of God. The light of heaven gathered in the crystal 
Isa. Ixi, I ; John i, i : Phil, ii, 6 , Col. ii, 9. 



300 THE SUNDAY-SCHOOL NORMAL GUIDE. 

II. Never had any man such a spirit. 

He was thoroughly and completely unselfish. He sought not his own 
glory or advantage. He pleased not himself. His v/ork was the well-being 
of the race and the glory of God. Luke ii, 49 ; xxii, 42 ; Rom. xv, 3. 

He was full of the tenderest sympathy. John xi, 5, 35 ; Luke xxiii, 28 i 
Matt, xi, 28-30. 

He was wholly absorbed in his one work. John iv, 31-34 ; ii, 17. 

He was full of the spirit of prayer. He spent whole nights in prayei 
to God. The laboi-s of the day were followed by the fervent pleadings of 
the night. Mark i, 35 ; xiv, 32-36. 

He was full of charity, patience, and catholicity. He lived out the 
thirteenth chapter of First Corinthians as no one else ever did. Matt, xviii, 
21, 22 ; Luke ix, 54-56 ; John iii, 16, 17. He out-preached his race. He 
out-reached his age. He trampled upon all narrow prejudices. He em- 
braced all men and all ages in his scheme. Mark xvi, 15. 

As the Roman orator said to the Roman emperor so we may say of Jesus : 
* Those who dare to speak to you are ignorant of your greatness, those who 
dare not are equally ignorant of your goodness." 

III. Never had any man such matter to teach. 

See Mark i, 14, 15. He taught, i. Of God, Matt, xi, 27 ; 2. The 
kingdom of God, its extent, its subjects, its laws, its glory, etc. 3. The 
Gospel, the glad tidings of the kingdom. "Who may enter it, how, and 
when, and with what rewards now and hereafter? " From heaven he came, 
of heaven he spake." We glorify Columbus, who discovered a continent, 
but here is one who brings to light a universe, and transfers into its very 
palace, and brings to its enjoyments forever, all who accept the blessing. 
In teaching this Jesus has taught all that is most needed in the world. As 
Dr. Peabody has said: " His teachings underlie all our modern civilization, 
all progress, all philanthropy, nor is there a maxim in the improved philoso- 
phy of life, of society, of commerce, of government, which has not emanated 
from his Gospel, and which may not be re-translated, and for the better, into 
the very words that fell from his lips." 

IV. Never had any man such a manner in teaching. 

He taught persuasively so as to attract the multitudes and to win dis- 
ciples. He cried : — 

" Come, wanderers, to my Father's home ; 
Come, all ye weary ones and rest ;" 
and ai once they replied, 

" Yes, sacred Teacher, we will come, 
Obey, and be forever blest." 
See Matt, iv, 21, 22 ; xiii. 2 ; Mark i, 37, 38 ; ii, i, 2, 13. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 30 1 

He taught authoritatively. There was a moral compulsion in his man« 
ner. Mark i, 22, 27. 

V. Never had any man such a method in teaching. 

He was master of circumstances. He had tact in its perfection. He 
could adapt himself to one or to a multitude. He could converse with 
>Jicodemus or with a little child. He could teach St. John or the thief cm 
the cross. He was at home every where. Luke ii, 46 ; John iv, 6, 7 ; Luke 
xi, 37 ; vi, 6 ; Matt, v, I, 2 ; Luke vi, 17, 18. 

His tact made him an illustrative teacher. He taught by objects in 
nature, by processes of every-day life, by facts of history, by actions, by 
signs, etc. 

[As the following items are called off by the teacher, let the class 
recall the circumstances under which the illustration was used, and the 
lesson intended to be taught by it. Fig-tree, platter, reed, grapes, 
eagle, dog, scorpions, carcass, viper, sower, wolf, seed, soil, foxes, spar- 
row, thorns, night, birds, fishers, mustard, vine, hill, candlestick, lily, 
sheep, child, journey, night, cloud, lightning, stars, markets, gate, eye, 
yoke, wedding, bottles, cloth, leaven, pearl, tower, etc., etc.] 

He was an interrogative teacher. He abounded m questions. He 
gave questions in answer to questions. He started the questioning spirit. 
He made his hearers answer their own questions. He knew when to de- 
cline answering questions and to hold his peace. See Matt, xxi, 23-27; 
xxvi, 63. 

He was a demonstrative teacher. He worked out answers. He dem- 
onstrated the divinity of his mission by doing. Matt, iv, 23-25 ; xi, 2-5 ; 
xii, 9-13 ; Mark vii, 32-35 ; John ix, 7. So his Gospel proves its divinity 
by the wonders in character which it accomplishes. 

He was a bold and plain-speaking teacher. He never feared the face 
of man. He used no honeyed words when he came to characterize sin. 
Matt, xi, 20-24 J xii, 34 ; xxii, 16-22 ; Luke xiii, 31-33 ; John viii, 39-44. 

VI. Never had any man such perpetuated influence. 

He lives to-day, not as Socrates and the great teachers of the centuries 
still live, for it is true that man lives in his influence after he has left the 
earth, but in a peculiar sense does the great teacher still live on the earth 
and work among men. He is with us by his own personal presence and 
power. See Mark xvi, 19, 20; John xii, 32 ; Acts ix, 4, 5 ; xviii, 9, 10; 
xxiii, II ; 2 Tim. iv, 16-18 ; Matt, xxviii, 18-20; Rev. i, 8, i2-i8. 

VII. Never had any man such success. 

He won souls from sin. He saved men from its sting and its power 
while he was on the earth. But what a work has he wrought ever since he 



802 THE SUNDAY-SCHOOL NORMAL GUIDE. 

was lifted up far above all principalities and powers. See the consumma- 
tion. Rev. vii, 9-17. 

THE GREAT TEACHER. L.M. 

How sweetly flowed the gospel's sound 

From lips of gentleness and grace, 
While listening thousands gathered round. 

And joy and reverence filled the place. 

From heaven he came, of heaven he spoke, 

To heaven he led his followers' way ; 
Dark clouds of gloomy night he broke, 

Unveiling an immortal day. 

Come, wanderers, to my Father's home ; 

Come, all ye weary ones, and rest 
Yes, sacred Teacher ! we will come, 

Obey, and be forever blest. 



REVIEW. 

Questions. What peculiar advantages does Jesus as a teacher have over 
all other teachers of the world? i. As io his preparation? 2. As to his 
spirit? 3. As to h\s subject- matter ? 4, As io his 7fiann£r ? 5. As to his 
method? 6. As to \\\.s perpetuated influence ? 7. As to his success? 

In what respects does Jesus surpass all the teachers of the world 
combined ? • 

What may superintendents in their administration learn from the life and 
methods of Jesus ? 

What may teachers learn from Jesus as to methods of arresting the atten- 
tion of their pupils ? 

What lessons may teachers learn from Jesus concerning the selection of 
their pupils ? 

How may Sunday-school teachers acquire the spirit and familiarity witia 
the methods of Jesus ? 

"We may develope, and illustrate, and systematize the teachings of 
Christ, but never go beyond them ; the genn of mental philosophy, as well 
as morals, are all in his blessed words ; political economy lies wrapped up 
in his golden rule, and ill the forms of charity and improvement are but 
streams from the fountain of his law of love." — Bishop Thomson. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 303 



XII. THE TEACHER'S BIBLE, AND HOW TO USE IT. 

1. Before distributing this text-leaf let the conductor of the class elicit 
from each member a written statement (anonymous) of the use he makes 
of his Bible. This will, probably, in many cases be a melancholy ** con- 
fession," but such "confession is good for the soul," and may lead to re- 
pentance and reform. 

2. The following suggestions may then be read^ memorized, and at the 
close of the lesson, or at the next session, x^cited : — 

1. The teacher should own a good Bible, well-bound, with wide margin 
maps, indices, references, etc. " The Teacher's Bible " (Amer. Tract Soc.) 
and the " Bagster's Bible " are the best. 

2. The teacher should secure the autographs of his pastor, superintend- 
ent, and pupils on one of the fly-leaves of his Bible. 

3. The teacher should take his Bible with him to the preaching service, 
the Sunday-school, and the week evening prayer-meeting. 

4. The teacher should resolve to make the Bible the rule and standard 
of his life. 

5. He should read his Bible daily. 

[Open and read from it in the morning before he opens any other 
book or any paper.] 

6. He should put much of its precious contents in his memory. 

7. He should " hide it in his hearty 

8. He should study it as a means of grace, remembering that the Spirit 
comes through the truth. 

9. He should wield it as "/>i? sword of the Spirit*'^ to bring souls into 
submission to Christ. 

ID. He should never read it without /r<zj/^. 

11. He should think closely and wait for heavenly light upon the word 
as he reads it. 

12. He should use it in the study of every Sabbath- school lesson, depend- 
ing upon it more than upon any other help. 



304 THE SUNDAY-SCHOOL NOKMAL GUIDE. 

XIII. THE SABBATH-SCHOOL TEACHER'S HELPS. 
I. THE CONCORDANCE. 

1. The first Concordance of the New Testament was prepared by 
Thomas Gibson, London, 1535. 8vo. 

2. The first English Concordance of the whole Bible was by John Mar- 
beck, Organist of Windsor College, in the reign of Henry VIII., 1550. 
Folio. 

3. The greatest and best of the Concordances of the Bible is that of Al- 
exander Cruden, a Scotchman. In 1737 he dedicated his Concordance to 
the queen. " On November i, 1770, he was found dead in his chamber in 
the attitude of prayer." 

4. The BENEFITS of the Concordance. 

1. It is a guide io passages of Scripture of which one has but a vague 
idea. 

2. It renders it possible to make Scripture an interpreter of Script- 
ure. 

3. It renders it possible to study the proper connection of a passage. 

4. It increases th.& power and atithority of a passage by showing the 
* corroborative passages. 

5. It gives new and important shades of meaning to a passage. 
• 5. How to USE a Concordance. 

1. In the first reading of a lesson 77iark such words as you wish to 
examine in the Concordance. 

2. In the Concordance itself mark the word (with pencil or ink) 
which you have examined. 

3. In the Concordance also mark the texts, or portions of texts, you 
wish to examine more carefully. 

4. Carefully and frequently read together, for comparison, the text 
itself and the parallel texts you find in the Concordance. 

5 Note particulai'ly which sacred writer makes use of a given word, 
and in what connection. 

6. Note the different meanings and applications of the same word. 

7. Find and examine synonymous words, and see what light they 
thiow upon a particular lesson. 

8. ^indy particular topics by the aid of the Concordance. 

2. COMMENTARIES AND OTHER HELPS. 

I. The careful, persistent, devout, intense study of the Scriptures in all 
ages of the Church has produced a body of religious literature which is of 
great value to all students of the Bible. 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 305 

2. This literature may be divided into three great classes : 

1. Commentaries, or exegetical notes. 

2. Sermons, discourses, and lectures. 

3. Cyclopedias, or dictionaries. 

3. In making use of these helps let all students remember : 

1. That they are but hitman helps, and do not possess divine au- 
thority. 

2. That they are useful as the productions of scholars, skillful and 
pious men. 

3. That they are of most value after independent, patient, and de- 
vout thought on the part of the student himself. 

4. That after such independent preparation the student cannot have 
too majiy helps. 

5. That such books become doubly valuable by being judiciously 
marked as the student reads or studies them. 

6. That it is helpful to condense the thoughts of such authorities, ex- 
pressing them in the student's own language. 

7. That co7tversatio7t with others about the views of authorities is an 
admirable method of making their thoughts one's own. 

8. That when both the thoughts and language of an authority are 
employed, the student should give him credit. 

Class Drill. 

1. Give three facts in the history of Concordances. 

2. State ih^ five advantages of the Concordance. 

3. State the eight rules for using the Concordance. 

4. Hoxo has the great body of religious literature now in the 
possession of the Church been prodviced ? 

5. Into what three great classes may it be divided? 

6. Give the eight rules for the use of helps. 

XIV. SABBATH-SCHOOL NORMAL AND TRAINING 
WORK. 

I. The Christian teacher must acquire a knowledge of the truth he 

would teach. 

1. Must be able to consult the Bible. 

2. Must know the evidences which support it. 

3. Must know the history and principles of its construction, 

4. Must understand the laws of its interpretation, 

5. Must have a«general idea of its contents, 

1. Its historical elements. 

2. Its doctrinoA scheme. 

20 



306 THE SUNDAY-SCHOOL NORMAL GUmE. 

6. The teacher needs this knowledge of the truth for personal 
growth and comfort. 

1. Spiritual discernment is not a substitute for the study of the 
word of God, but an aid to that study. 

[Ability to read a book is not a substitute for the act of reading 
the book.] 

2. As a fact, the most spiritually-minded people are the most 
earnest students of the Bible. 

3. The diligent study of the Bible by the people of God is com- 
manded and commended in the Bible. 

4. To the spiritually-minded there is nothing unimportant or 
unprofitable in the Bible. The very details of geography, the 
history, the local allusions, the Hebrew and Greek words of that 
great book, hold precious spiritual truths for those who have the 
light of the Holy Ghost. "All Scripture ... is profitable for 
doctrine, for reproof, for correction, for instruction in righteous- 
ness." 2 Tim. 3. 16. 

7. He needs it for instructional purposes. 

1. To arrest the attention of his pupils. 

2. To retain the confidence of his pupils. 

3. To impart thorough instruction to his pupils. 

4. To confirm the faith of his pupils. 

5. To prepare his pupils for the highest spiritual illumination. 

2. The Christian teacher must understand the true theory and the 
correct methods of teaching the truth. 

1. The true theory as to the ecclesiastical, religious, and educational 
relations and aims of the Sabbath -school. 

2. The laws of mental and spiritual life and culture. 

3. The best and most effective methods of work. 

3. The Christian teacher should therefore receive, as far as practicable, 
a preparatory training. 

1. To guide him in the acquisition of the knowledge he needs. 

2. To give him practice in the actual work of the teacher. 

1. Practice in the study of specific lessons. 

2. Practice in teaching specific lessons. 

3. Practice with a class of persons who seek the same training. 

4. Practice under skillful and experienced leaders. 

5. Surrounded by helpful appliances. 

6. Having ample time. 

7. Aided by 7^ prescribed course of reading and study. 

3. This training should, if possible, be enjoyed before assuming the 
charge of a regular class in Sabbath-school. 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 307 

4. The organization, the name, the precise methods of such preparatoi7 
training classes are matters of comparatively small moment. It is of the 
utmost importance, however, that in some way the training itself 
be sought. 

5. Forms in which the training-class for Sabbath-school teachers may 
exist. 

1. The Teachers* meeting, where the best methods of teaching 
may be illustrated in connection with the lesson for the ensuing Sab- 
bath ; and some time be spent in the study of general subjects on 
which Bible teachers need instruction. For good article on the 
Teachers' Meeting, by Rev. J. L. Hurlburt, see " The Study," first 
quarter, 1880. 

2. The Normal Class, held on a separate evening for a series of 
weeks or months, during which a prescribed course of study may be 
prosecuted. 

3. The Preparatory Normal Class, held at the same hour as the 
Sabbath-school, composed of older pupils who are to be teachers in the 
future, and taught by the most competent person who can be secured 
for the purpose. 

4. The Seminary Normal Class, in connection with institutions 
of learning. Two hours a week maybe spent in exercises designed to 
give our young students an idea of the dignity and importance of the 
Sabbath-school work, and to prepare them for useful service there. This 
will apply also to our theological seminaries. 

5. The special Normal Class Exercises, in connection with Sab- 
bath-school Conventions, Institutes, etc. 

6. The Specimen Lesson is a valuable aid in training teachers. 

I. By the study of principles and by the descriptions of methods one 
may learn how to teach, but this important result is the more surely 
gained by witnessing the actual process of teaching and by practice in 
teaching ; therefore, it is a helpful thing for the Sabbath-school teacher 
to watch a good example, or, with the rules in his mind, himself^o 
practice them in teaching a class. 

2 The value of this process is greatly enhanced by skilled and candid 
criticism. When one hears his own or another's method thoroughly 
canvassed, he is able to detect defects and excellences which he might 
otherwise have overlooked. 

3. One of the most important of all Sabbath-school Normal-Class 
exercises therefore is found in specimen teaching with criticism. 

4. The specimen Bible lesson may be given by an experienced teacher 
to the class itself, they carefully observing his plan of procedure, and 
afterward stating the principles illustrated and the defects discovered. 



308 THE SUNDAY-SCHOOL NORMAL GUIDE. 

5. The specimen lesson may be taught by one of the pupils, and the 
criticisms afterward offered by other members of the Normal Class, 
and finally by the conductor of the class himself. 

6. The specimen lessons may embrace all grades of pupils and all 
classes of subjects, that an opportunity may be afforded of seeing the 
different methods required by the difference in themes treated or pu- 
pils taught. 

7. Rules for specimen lessons and criticisms in connection with Sab- 
bath-school Normal Classes: 

1. Do no( attempt a specimen lesson before a large or mixed audience. 

2. Do not allow the ex ercise to degenerate into a play or a pretense. 
Make it real teaching for the benefit of the class. 

3. Assign the lesson to teacher and pupils sufficiently long in ad- 
vance to give them time to make preparation. 

4. Allow no criticisms or other remarks during the exercise. 

5. If the class of pupils to which the specimen lesson is taught are 
children, allow them to retire before the criticisms upon their teacher 
are offered. 

6. Discourage levity or severity in the tone and character of the 
criticisms. 

7. Let the whole class keep a list of the criticisms offered. 

8. At the close of the criticisms by the Normal Class allow the 
teacher under criticism to review the suggestions offered by his fellow- 
teachers. 

9. At the close of the teacher's review of criticisms upon his method, 
let the leader or conductor of the class review the entire exercise. 



XV THE WEEK-DAY WORK OF THE SABBATH- 
SCHOOL. 

The class may recite th'e following general suggestions, principles, and 
rules, and converse freely about them. 

Note i. A boy may have a teacher who has an immense stock of knowledge on hand, 
who knows facts, Jaws, principles, relations of truth, etc. But if that teacher do«s net 
know how to aJapt the knowledge he has to the boy he attempts to teach, all is in vain. 

Note 2. The question of adaptation becomes one of supreme importance. To know 
is one thing, but to know so as to teach is altogether another thing. 

Note 3. The teacher and the p jpil must come together. The water to slake the thirst 
must reach the lips of the man who thirsts. So the pupil and the teacher. 

Note 4. The pupil will not rise to the teacher's level. He is satisfied where he is. He 
sees no reason for reaching up. He is not able to reach up. He is an eaglet in the nest. 
Tiie mother bird is above him, and would woo him to the heights and to the effort of 
flight. But what cares he for the air or rocks above ? So the eagle descends to his level, 
an i urges him to leave his warm resting-place and make ventures in the air. Her con- 



THE SUNDAY-SCHOOL NORMAL GUIDE. 309 

slant effort is successful, and the eaglet learns to fly. So the teacher of tliese younglings 
who throng our Sunday-school (and who are born unto a flight among the heavenly 
heights) must come down to where they live, and woo and invite and urge and 
plead, and in every possible way seek to bring them up. 

I. The teacher must know the world in which the pupil lives. 

1. He lives in a social world. His home, parents, the unconscious 
influence there. His daily associates — on the street, at school. What 
are the tendencies? What are the standards? No teacher oan do 
his work well without knowing this social world in which his pupil 
lives. 

2. He lives in a religious world. His parents have a faith of some 
kind, even if it is the faith of no-faith. They believe or doubt. They 
allude in some way to religion, even if they do not worship. They 
have lax or strict opinions. They are reverent or profane. They are 
Romanists, or Protestants, or Rationalists. They are sensitive or 
stolid in reference to the great interests of religion. The teacher must 
know this religious world. 

3. He lives in a Bible world. He has some idea about it. He has 
a superficial knowledge of its histor)% etc. He has perhaps mixed up 
facts, traditions, human imaginings, etc., with divine truth ; confound- 
ing them together, and perhaps accepting the misrepresentations of 
skeptics as the actual teachings of the Bible. We have little idea of 
the indefinite and confused impressions of the majority of our Sunday- 
school pupils concerning the contents of our holy Bible. The teacher 
must know this Bible world in which his scholars live. 

4. He lives in a literary world. He reads some paper. He has 
some books. He sees pictorial papers, and must both look at the pict- 
ures and read the letter-press. He possibly subscribes for some pa- 
per. Remember the sensational issues of the press to-day — dime 
novels, etc. Do your pupils read such as these ? What do they read ? 
What books at home ? The teacher must know this literary world of 
his pupils, and guide them into educational opportunities. 

5. There is a business world in which the pupil lives. The trade 
he is at, or which he proposes to follow. The home theories and max- 
ims concerning business, and the business practices with which he has 
tlways been familiar. Many an honest boy has learned his first les.sou 
in dishonesty from the man whose apprentice he has become. The 
teacher must know the business world of his pupils. 

9 The teacher must go to the world in which the pupil lives — 

1. To know its range of thought ; 

2. To know its vocabulary ; 

3. To know its charms to his pupils ; 



310 THE SUNDAY-SCHOOL NORMAL GUIDE. 

4. To know its perils to his pupils ; 

5. To know its personal influences. 

3. The teacher must connect himself with the world in which the 
pupil lives — 

1. By adapting to it the teachings of every lesson ; 

2. By bringing his personal influence to bear upon it ; 

3. By bringing himself into fullest sympathy with it. 

4. The teacher must elevate and improve the world in which the pu- 
pil lives — 

1. By bringing to it a better social influence — the Church, the 
ministry, the membership; 

2. By bringing to it a wholesome religious literature — a weekly 
paper, tracts, books, etc. ; 

3. By directing the education of the hom^ and its members through 
the ' ' Lyceum Course " of study, or that of the ' ' Chautauqua Literary 
aud Scientific Circle ; " 

4. By bringing the pupil into the regular Church services, public 
and social ; 

5. By bringing the pupil into his ow^n house as a visitor and 
friend ; 

6. By the thorough teaching which will bring the pupil to a better 
understanding of the Holy Bible ; 

7. By bringing his pupil into personal fellowship with Jesus 
Christ. 

XVL THE SOUL WE TEACH. 

1. We are told in the oldest of old records that when the Creator had 
completed his work of material creation — suns, stars, land, sea, plants, fish, 
birds, beasts — he created another being — a king having dominion over all 
else — MAN. This under-king, made " in the image of God," having "do- 
minion," received his highest nature, the spiritual, through the inbreathing 
of the divine Spirit. 

2. From this first thinking, living, governing spirit — MAN — have de- 
s:erded the generations of men of every tribe, nation, and generation 
through the succeeding ages. 

3. The sad story of human sin is familiar to every student of the word of 
God. The first man fail, and plunged, by laws of divine relation and he- 
reditary descent, the after generations into a gulf of darkness, weakness, 
and guilt. 

4. The divine grace provided a divine deliverance from the conseqiiences 



THE SUNDAY-SCHOOL NORMAL GUIDE. 311 

of sin for all tho races of men, and established his Church on the earth as 
the medium of the Holy Spirit, using as an instrument the revealed word of 
God, and through the truth by the energies of the same Spirit, (through 
whom man was at first created,) man may be redeemed. 

5. The processes of redemption are carried on under the divine direction 
through human agencies. The saved soul saves other souls, teaching, 
awakening, alluring, drawing, consoling, inspiring, helping them. 

6. This defines the work of the Church and the work of the Christian 
teacher. 

7. The teacher of divine truth should understand the soul he is to teach 
and save. 

1. The soul exists in two worlds — the world of sense and the world 
of spirit — and of these it may gain some knowledge. 

2. The subjects of knowledge are embraced in two classes — sense' 
realities, or the things which pertain to the material world, and spirit^ 
ual-realities, or the things which pertain to the interior, invisible, 
spiritual, and immortal world. 

3. Coming in contact with the universe of truth, the soul feels the 
outside world — this feeling is sensation. 

4. The soul knows the outside world — this knowledge is percep- 
tion. 

5. The soul holds its perceptions at command — this holding is con- 
ception. 

6. The soul knows its conceptions by consciousness. 

7. The soul exaviines its conceptions by reflection. 

8. The soul knows some truths immediately, by intuition. 

9. The soul knows some truths mediately, by faith. 

10. The soul knows some truths by reason. 

11. The soul retains its conceptions by memory. 

12. The soul combines its conceptions by imagination. 

13. The soul has certain appetites, emotions, and desires. 

14. The soul determines what is right and wrong in human actions 
by conscience. 

15. The soul applies its knowledge, directs its appetites, emotions, 
desires, and obeys its conscience by the will. 

8. Examine the several terms here used in the dictionary, and in works 
on mental and moral science. 

9. Converse about the phenomena of sensation, perception, imagination, 
etc. 

10. Call for a short lecture from some one in your neighborhood who 
takes special interest in mental science. 



312 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XVII. GAINING AND RETAINING KNOWLEDGE. 
I. RULES FOR GAINING KNOWLEDGE. 

1. Form a true appreciation of every department of knowledge. What- 
ever is true is worth knowing. All knowledges are not of equal value, but 
no truth is to be despised. He is a one-sided man who sees nothing but 
natural science ; he equally unwise who sees nothing in science worthy of 
human investigation and devotion. 

2. Examine all kinds of knowledge. Take a glance if you cannot 
make an exploration. If you cannot dig in the valley, fathom the river, or 
probe the mountain to discover its innermost stratum, once in awhile leave 
your special department, and go to the mountain summit, that you may 
survey, and, to some extent, understand and enjoy all. Be superficial in 
many things, if necessary ; but a little knowledge is worth more than abso- 
lute ignorance. 

3. Select specialties. What are you required to know? What do 
you most covet to know ? For what have you the strongest aptitude ? In 
your experience thus far, to what do you take? In what is your delight ? 
Now, select one or more of these departments as specialties, and concen- 
trate upon them all your powers. Know a little about many things, but 
know a great deal about two or three things, and try to know more about 
some one thing than any body else in the world knows about it. 

4. Put the daily routine of life to some use in the pursuit of knowl- 
edge. If your hands must work, train your brain to work at the same 
time. While your feet tread the clods, let your thomghts sweep the skies. 
Your step on the earth will be none the less steady, your stroke none the 
less effective, because your intellect is filled and dominated by some lofty 
*and divine thought. Economize all the opportunities of daily life, be they 
few or many, in the interest of culture. 

5. Keep the faculties in a harmonious and healthful condition. Sub- 
due the passions, curb the appetite, keep strong reins upon the desires, 
rightly direct the affections, tone up and treat tenderly the conscience, 
place the will upon the throne, and let every power of mind and body unite 
in making out of your life some strong and noble thing. 

6. Train your powers to involuntary habits of observation and reflec- 
tion. You may require effort, perhaps oft-repeated efforts, at first, to keep 
your attention upon a higher range of subjects, but by persistence the effort 
falls into the groove of habit, and what you must spur yourself to do for 
the first month, you will by the twelfth month do from delight and with 
facility. 

7. Train the faculties for concentrated and intense effort on occa- 



THE SUNDAY-SCHOOL NORMAL GUIDE. 313 

sion. Be able to "lay yourself out," as the phrase goes, for a parLiculai 
work. The steady work of twenty years prepares a man to do magnificent 
work within three hours. on a particular occasion. " How long," asked a 
gentleman of an eminent divine, after hearing one of his most eloquent 

sermons, " How long did it take you to prepare your sermon, Mr. ? " 

" Forty years," was the answer. A lawyer spends long years in the study 
of legal principles and precedents. He comes in a particular case to an 
effort of six hours, and wins a reputation. So in the larger and smaller 
spheres of human endeavor the power of concentration acquired enables a 
man to grapple with the most difficult problems, to overcome the most 
serious obstacles, and to triumph in the hour of struggle. 

2. SUGGESTIONS ON RETAINING KNOWLEDGE. 

1. We gain knowledge by perception, by intuition, by reflection, and 
by faith. We retain knowledge thus gained by a faculty which is called 
memory. When the mind puts forth an effort to recall knowledge, the 
effort is called recollection — memory with the will in it. 

2. Memory enlarges the world one lives in. It tears away the curtains. 
It melts mountains that bound the horizon. It lifts us to a loftier altitude, 
and gives us a wider outlook. It brings to us the remote and the past, and 
it accumulates material within the soul for present and future use. 

3. Memory is most susceptible and mo^sl retentive in early life. A boy 
will commit a page of Virgil to memory in one third the time that it would 
require his father to do the same. Therefore let us cultivate in our young 
people the faculty of memory, accustoming them to immense effort in this 
direction, that during the years for accumulation they may collect material 
upon which tliey §hall afterward exercise the more mature powers of re- 
flection. 

4. Memory may be strengthened at any age. Even an old man may so 
cultivate his power as to commit whole pages to memory. Therefore, be- 
cause, in youth, the proper training was neglected, do not let mature men 
and women become discouraged, but let them seek by the observation of 
the laws of memory to improve, even at this late day, their power of retain- 
ing knowledge. 

5. The following are some of the most important laws regulating mem- 
ory ; 

1. Definiteness. See clearly what you desire to retain. 

2. Intense interest. We remember what we most delight in. 
" None so old as not to remember where he hides his gold." 

3. Practice, PRACTICE ! PRACTICE ! Everyday! Three 
hundred and sixty-five days every year ! Instead of taking with you 
a written memorandum down town, put the five or ten points 'wKo youi 



314 THE SUNDAY-SCHOOL NORMAL GUIDE. 

memory. Trust it. It will respond to your confidence, and soon 
serve yoa without a single failure. 

4. Restatement. The very effort at expression deepens the im- 
pression of the knowledge we seek to state. Every day attempt to 
communicate some fact which you have acquired. By the attempt you 
will secure, first, definiteness of conception ; you will, secondly, in- 
crease your interest. You will observe thus the law of use, and by a 
certain mental reaction, produced by the effort at restatement, increase 
your ability to retain. 

5. Frequent repetition. If ten times will not suffice to fix a fact 
or formula, try twenty or thirty, or one hundred. " * Only once' makes 
a dunce ; * over again' makes men." 

6. Association. Fasten well the new knowledge to the old. Bind 
to the permanent already with you that which you desire to make your 
own ; also associate the things which are alike, and by a law of the 
human intellect you will be able to retain large numbers of facts and 
principles thus correlated. 

6. The Sunday-school teacher should seek to improve his memory for 
three reasons : 

1. It inspires his pupils to like endeavor by the force of his example. 

2. It gives him what we may call the emancipated eye in teaching. 
Independent of text-book or written notes he can command his class 
from head to foot at every moment. 

3. It increases his resources. 

7. Read the following passages: Gen. 9. 8.17; Exod. 20. 8-1 1 ; 
Mark 11. 12-14. 20, 21 ; Luke 22. 61, 62. 

8. What do we mean by " memory ? " [Let the class bring definitions 
of this faculty.] 

9. In what respects is memory like a store-house^ a record book, a chain f 
ID. Why do some people remember faces, others names, some ivords^ 

others ideas and principles ? 

11. How shall we cultivate the memory of Sunday-school pupils? 

1. By taxing it. 

2. By not over-taxing it. 

3. By giving definiteness of view. 

4. By requiring re-statement. 

5. By frequent reviews. 

12. In teaching this lesson let the conductor encourage the members of 
his normal class during the session to commit some passage or outline to 
memory, that each may describe the process by which he did it, and that 
all may see how little time is required for this work. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 315 



XVIII. APPLYING AND COMMUNICATING KNOWL- 
EDGE. 

I. APPLYING KNOWLEDGE. 

Knowledge gained and retained should be applied to worthy objects. 
We know in order to use. The proper application of knowledge is wiSDOivi. 
There is a vast difference between knowing and doing. A fool may know. 
The wise man rightly uses what he knows. There are four simple laws 
which regulate the ap])lication of knowledge. 

1. The law of personal pO'wer. Each individual in acquiring truth 
should apply it to himself that he may promote self-culture. He should 
lay it to his conscience ; he should appropriate it by his affections ; he 
should by it strengthen his will ; he should by knowledge regulate his con- 
duct, acquiring personal symmetry, wealth or resources, and executive 
power. He then is better able elsewhere to apply his knowledge. 

2. The law of benevolent intent. All knowledge should be applied 
personally with a purpose to benefit others. Even in the pursuit of self- 
culture a man should aim at the culture of his fellow-men. I should make 
the most of myself, that I may be of most benefit to others, for the promo- 
tion of their happiness, power, and effectiveness in the world. 

3. The law of permanent result. When knowledge is to be applied 
the question of wisdom is, " How shall it be applied so as to yield the most 
far-reaching results ? " K man may spend ten thousand dollars in the 
construction of a palace of ice, and under the pale light of the December 
sun it may glitter in architectural beauty while thousands of people are at- 
tracted to examine and walk through it, but under the genial rays of June or 
July the ten thousand dollars will melt, and nothing remains but the memory 
of human folly. A man may spend money, effort, and personal knowledge 
upon institutions, but these shall also crumble. Man may, through institu- 
tions and by direct exertion, labor for the enrichment and redemption of 
souls, and souls are immortal ! 

4. The law of economy. Ten thousand dollars may be spent wisely 
in Siberia. Ten thousand dollars may be more wisely expended in New 
York. It were folly to spend five thousand dollars in bringing five to do 
its work when nine thousand dollars' worth of work may be directly accom- 
plished by the expenditure of one. We should in all our efforts reach 
those who are nearest to us, our own families, our neighbors. We should 
reach those who are the most receptive to good influence, the young, the 
poor, the suffering, the weary — those who have been placed by the divine 
providence in a susceptible and teachable frame. This principle, rightly 
applied, will not, however, oppose foreign missions. 



316 THE SUNDAY-SCHOOL NORMAL GUIDE. 

The Sunday-school teacher should apply the knowledge he gains through 
the word of God to his personal experience, conduct, and character, and 
he should do this that he may apply it to the experience, conduct, and char- 
acter of those who are placed under his care. 

2. COMMUNICATING KNOWLEDGE. 
We may communicate, and thus apply knowledge to others : 

1. By incidental statement as in a conversation, where one, having in- 
formation to convey, when fitting opportunity is offered, or a question is 
propounded, gives it. 

2. By formal announcement, as in a sermon or lecture, where a prop- 
osition is established by certain considerations regularly arranged and 
presented. 

3. By instructional direction, as in class teaching, where it is not so 
much the work of the teacher to communicate as to direct his pupils in 
the discovery and statement of knowledge. 

We should cultivate the habit of communicating knowledge on fit occa- 
sions, letting our light shine, not obtrusively, but where it may do the 
most good ; by wise methods, taking care to say what we have to say in a 
manner calculated to make the deepest and most enduring impression, 
and in a humble spirit ; that we may not repel those whom M-e would 
benefit by any thing contraiy to good taste, modesty, and the gentleness 
of Christ. 

There are five simple laws which should be observed in the communica- 
tion of knowledge : 

r. Accuracy. Seeking always to state things just as they are, that, 
acquiring a reputation for accuracy, we may be depended upon. He 
is a wise man who speaks with caution, and who seeks, above every 
things else, absolute truthfulness. 

2. Analysis, by which knowledge shall be put in due order, in a 
natural and systematic manner, facilitating comprehension on the 
part of those who are taught, and enabling them also to remember 
what has been given them. 

3. Condensation. Putting much matter into small compass, that 
the thought itself may impress, rather than the manner of expression. 

4. Simplicity. Reducing all truth to its plainest form, that, if pos- 
sible, even a child may comprehend it, stating one thing at a time, 
making that one thing more emphatic, and using other knowledge as 
subordinate to it. 

5. Illustration, teaching our pupils of the unknown by the known; 
the invisible by the visible ; the remote by the near ; the obscure by 
the familiar. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



317 



In communicating knowledge we approach the true teaching power 
when we direct our ptipils ijt the acqtiisitioit of truth on their own account, 
leaving them to help themselves to the knowledge which we proffer, and not 
making them passive recipients of knowledge which we thrust upon them, 
or by which we fill them. 

In communicating knowledge we should excite our pupils to con- 
tinue their research and thinking ; and to do this in the direction, 
but beyond the limits of our teaching. This is the essence of true 
teaching. He who quickens the individual energies of his pupils in a 
given direction and sends them beyond the bounds of his specific instruc- 
tion, leads them to fly on their own wings, and think on their own account, 
is worthy to be called a teacher, for he communicates knowledge in a ra- 
tional way. 

In communicating knowledge we should lead our pupils to make a wise, 
personal application of every lesson. A gentleman asked concerning a 
distinguished minister, " Does he make a practical application of his ser- 
mon at the end of it?" " No," said the other, " but he seeks to sting the 
conscience all the way through." He is a wise teacher who makes truth 
sting the conscience while the affections dominate the will, mold the habits, 
and sanctify the whole character of his pupils. 



A REVIEW. 



1. AOQUIEINa knowledge. 



2. EETAINING knowledge. 



3. APPLYING knowledge. 



4. COMMUNICATING knowledge. 



fi. Apprec. 

2. Taste. 

3. Selec spec. 

4. Rout 

5. Har. and heal. 

6. Invol. hab. 

_ 7. Concent and int. 

^i. Defin. 

2. Inter. 

3. Prac. 

4. Re-stat. 

5. Freq. rep. 

6. Assoc. 

1. Pers. power. 

2. Benev. intent. 

3. Perm. res. 

4. Econ. force. 

1. Inc. sta. For. an. In. di. 

2. Ac, anal., cond., sim., illus. 

3. Direct pu. own ac. 

4. Excite pu. con. res. 

5. Wise per. app. 



318 THE SUNDAY-SCHOOL NORMAL GUIDE. 



XIX. THE STUDY OF THE LESSON— ITS SUBJECT- 
MATTER. 

Note i. As Sunday-school teachers, we should aim to build up the spiritual character 
cf our pupils. [See Concordance on " Build," " Edify," etc.] 

Note 2, We are to build up spiritual character by means of the Word of God, [" The 
word of his grace, which is able to build," etc. Acts 20. 32.] 

Note 3. Owing to the immense size of the Bible, and the relation of its several parts to 
each other, it becomes necessary to select certain portions, sections, readings, or lessons, 
that the whole of it may be made " profitable " to us. 

Note 4. As we build a scaffold that we may build a house, so must we build up lessons 
that we may most wisely and effectively, by means of the truth, build up the spiritual 
character of our pupils. 

A Definition. — Lesson-building is that preparation or arrangement of 
the contents of a Scripture lesson which will best aid the teacher in lead- 
ing his pupils to earnest thoughtfulness and self-application in the simple 
reading of God's word. 

Note 5. Lesson-building is, therefore, but a means to an end. The end proposed is the 
most profitable reading of God's word. 

Note 6. Lesson-building comprises: i. A Collation of Parallel Passages. 2. A 
Careful Analysis. 3. A Wise Adaptation. 



L A COLLATION OF PARALLEL PASSAGES. 

I.) The same incident narrated, or the same subject treated, in other 
parts of the Bible, 

2.) Similar incidents, teachings, etc., in other parts of the Bible. 



11. A CAREFUL ANALYSIS. 

1. Its words and phrases. 

I.) Their ordinary use in common English. 

2.) Their ordinary use in Bible English. 

3.) Their signification and use in the original language of the Biblet 

2. Its historical elements. 

I.) Persons. 

2.) Places. 

3.) Actions and Expressions. 

4.) Time. 

5.) Connection with previous events of Bible history. 

6.) Connection with the later events of Bible history. 

7.) Connection with secular or profane history. 

8.) Peculiarities of ancient manners and customs. 

9.) Supernatural peculiarities — Miracles. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 319 

3. Its doctrinal elements. 

I.) Concerning God. 
2.) Concerning Man. 
3.) Concerning Redemption. 

4. Its practical elements. 

I.) Concerning duties to Self. 
2.) Concerning duties to Man 
3.) Concerning duties to God. 

III. A WISE ADAPTATION.'' 

1. Selecting the most available portion of the lesson thus prepared. 

2. Arranging this portion for the work of teaching. 

3. A plan of adaptation. 

1. The " Title " of the lesson, to connect with previous lessons, 
and bring it clearly before the mind. 

2. The " Topic " of the lesson, to state in condensed form a great 
truth contained in it, 

3. The " Golden Text " of the lesson, to express one of its great 
truths in Scripture language. 

4. The "Outline" of the lesson, to aid in the mastery of all 
facts. 

5. The " Questions," by which teachers and pupils may test their 
knowledge of these facts. 

6. The " Selected Verses," which may easily be committed to 
memory. 

7. The " Lesson Hymn," to fix in the mind by means of sacred 
poetry the great truths of the lesson. 

8. The " Doctrine," which may connect the deeper teachings of 
the lesson with a system of divinity. 

9. The ** Final Reading" of the entire lesson in a conversational, 
practical, and devout manner, for purposes of immediate spiritual 
edification. 

Note 7. This scheme of Lesson-building (which is merely suggestive, and but one out 
uf many) may be condensed and expressed for the benefit of young teachers, as follows : 

I. Collect Parallel passages. 

n Consider Difficult words and phrases. 

3. Classify Persons and places. 

4. Examine Allusions to time. 

5. Examine Actions and expressions. 

6. Examine Historic connections. 

7. Study Peculiarities, [Manners and Miracles.] 

8. Study Doctrines and Duties. 



320 THE SUNDAY-SCHOOL NORMAL GUIDE. 

9. Select Principal truths to be taught. 

10. Fix upon A plan of teaching. 

11. Fasten well Title, Topic, Golden Text, etc. 

12. Finally, Read the lesson devoutly. 

Note 8. A good tract on " The Lesson Plan " is No. 54, Magazine Series. 
Note 9. The following is an old and simple help : 

P. P. P. P. D. D. D. D. 

UNIVERSAL QUESTION GUIDE. 

1. P. P. — Parallel Passages: a full record. Is the incident, parable, 
conversation, or discourse of the lesson, or any thing like it, , elsewhere 
given in the Scripture ? 

2. P. — Persons. (Who? Biographical.) "Who M^rote this lesson, and 
to whom? What persons are mentioned, and what do you know about 
them ? 

3. P. — Places. (Where? Topographical.) Where did these persons 
live ? Places mentioned in the lesson ? Size, distance, and direction from 
Jerusalem ? 

4. D. — Dates. (When ? Chronological.) In what year did these 
things occur ? Allusions to days, hours, seasons, etc. 

5. D. — Doings. (What? Historical.) What did each person of the 
lesson do ? Who had the most to do ? Why ? 

6. D.— Doctrines. (What ? Theological.) What truths about God, 
man, character, conduct, the future, and the present, are here taught ? 

7. D. — Duties.' (What ? Practical.) What duties for any one — for 
you — in any relation, are here taught ? 

Always seek the Holy Spirit's light by prayer, and the general scope 
and central thought by tJiinking. 

XX. THE TEACHING PROCESS: APPROACH AND 
ATTENTION. 

1. It is an essential condition of success in teaching that teacher and 
pupil approach each other. 

2. Sii.ce the pupil will not be likely of his own accord to approach the 
teacher, the teacher must approach the pupil. 

3. Now, there are conditions of successful approach — Laws of Approach 
— in teaching, by which we mean those measures adopted by the teacher 
through which he secures a voluntary hearing from his pupils. 

These measures of approach must precede the real work of teaching 
— of intellectual quickening — but they are essential to it. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 321 

4. Let us carefully consider some of these preliminary conditions of suc- 
cess in teaching. 

1. The teacher must have A strong conviction of the truth or 
truths which render his work necessary and possible. 

2. The teacher must have a definite AIM. 

3. The teacher must have the enthusiasm of love in his aim. 

4. The teacher must KNOW the world in which each of his pupils 
live. 

I. Its Range of Thought. 2. Its Charms. 3. Its Elements oj 
Personal Influence. 4. Its Perils. 

5. The teacher must kindle A keen expectation on the part of his 
pupils as to the interest of each lesson. They must always expect 
something from him, and look forward to the recitation-hour with 
pleasure. 

6. The teacher must prepare each lesson with ESPECIAL REFERENCE 

TO THE PECULIAR DEMANDS OF EACH PUPIL. 

7. The teacher must do all that lies in his power to secure the most 
FAVORABLE EXTERNAL CONDITIONS for his class during the*ecitation- 
hour. (See below.) 

8. The teacher must bring to bear upon his class during the recita- 
tation hour the power of his personal influence. 

I. The Magnetic influence of enthusiasm. 2. The emancipated 
Eye. 3. A ruling Will. (See below.) 

9. The teacher must command the PERSONAL respect and love of 
his pupils. 

10. The teacher must dwell in the atmosphere of a consecrated 
and spiritually-endowed life. 

5. The Three Pre-requisites of successful teaching. 

1. Power in the teacher to fix his own mind upon the subject to be 
taught. 

2. Power to arrest the attention of his pupils tc himself as their 
teacher. 

3. Power to transfer the attention of his pupils from himself to the 
subject in hand. 

6. The Definition of "Attention." 

Attention is the voluntary fixing of the mind upon a subject about 
which we desire to have more knowledge. 
The pupil's attention must be — 

1. Rightly-directed attention. 5. Inquiring attention. 

2. Voluntary attention. 6. Persistent attention. 

3. Interested attention. 7. Obedient attention. 



4. Self -active attention. 



21 



322 THE SUNDAY-SCHOOL NORMAL GUIDE. 

Obs. I. That the attention which the teacher secures on the part of the pupil to anj 
subject must be voluntary attention. It cannot be compelled. It cannot be purchased. 
It cannot be secured by scolding. The pupil must choose and desire to give it. 

Obs. 2. That attention, to be fruitful, must be inquiring' attention. It must be so far 
the result of a desire to have more knowledge on the subject in hand that it will ask ques- 
tions^ and never be satisfied until its questions are answered. 

Then^ 3, A voluntary and inquiring attention will be almost sure to be a persistent 
attention. It will hold on to the teacher in the class. It will be sorry when the recita- 
tion-hour is over. And then it will continue to think over the subject during the week. 

7 The Conditions of attention. 

1. In t\\Q place of meeting. I.) Good ventilation. 2.) Comfortable 
sittings. 3.) Protection against interruption during class exercises, etc. 

2. In the pupil. i.) He must have personal affection for the 
teacher. 2.) He must at least have full confidence in the teacher's 
ability. 3.) He should have so much interest in the subject in advance 
that he will have made some preparation for the recitation. 

3. In the teacher. 

. I. He must be thoroughly prepared, that his eye may be free to 
watch every movement of his class. 

2. He must be prepared, that he may be ready for any question 
which may be asked of him. 

3. He must have enthusiasm in his work, and especially in the 
subject for the day. He must delight in his work. 

4. He must exercise his will-power. There is a marvelous en- 
ergy in a positive and vigorous will. 

5. He must adapt his instructions to the conditions, tastes, and 
needs of the pupils. He must speak the language they are famil- 
iar with. He must be able to move their hearts by knowing in 
what they most delight. 

6. He must be in warm and tender sympathy with them. 

7. He must seek that mightiest of all magnetisms, the presence 
and power of the Holy Spirit. 

4. In the methods he employs. 

1. The elliptical plan of reading the lesson occasionally. 

2. The analytical plan of studying a lesson. Persons, places, 
di'.tes, doings, doctrines, duties. 

3. The use of illustrations — anecdotal and pictorial. 

4. Low, concert responses in the class. Repetitions of the les- 
son, etc., by which all may be occupied at the same time. 

5. Topical outlines ; if prepared by the pupils themselves, all 
the better. 

6. Variety in plans must be adopted. 



THE SLXDAY-SCIIOOL NORMAL GUIDE. 323 

7. Excite curiosity. Set the pupils to " wondering " what this 
or that may teach. 

8. The particular method is not a matter of as much import- 
ance as the spirit with which the intelligent teacher holds his pu- 
pils to the current work. 

9. Let us remember that every teacher has, or is likely to hare, 
a method of his own, and that he must teach in the manner in 
which he feels most at home. 

10. The great thing we aim at in teaching in Sunday-schools is, 
to excite in our scholars a deep and personal interest in the divine 
truths through which their salvation is to be secured. Let us aim 
to do this one thing in the way in which oui individual tastes, 
abilities, expei-iences, etc., justify. 

Readings concerning "attention." 

By attention I mean fixity of tliought, the concentration of the whole mind upon 
one subject at a time ; that effort of the will by which we are enabled to follow 
what we hear or read, without wandering, without weariness, and without losing 
any particle of the meaning intended to be conveyed. . . . Attention, such as we 
want to get from children, is a very hard thing to give. ... It is very hard for any 
body to give fixed attention. . . . Fixed attention to religious subjects is especially 
a hard thing for children to give. . . . Real attention must always be founded on 
the facts that j'ou have got something to say that is worth a child's hearing, and 
that you can say it in such a manner that he shall feel it to be worth his hearing. 
. . . Attention is an act of the will. . . . Attention is a habit. — J. G. Fitch. 

God has given us the power or capacity to direct the mind to any given object — 
that is, of directing, controlling, and in any way using the several mental faculties 
of which we are possessed ; just as we have a like power over the various members 
of the body. To this mental power or capacity we generally apply the name of 
attention. — B. P. Pask. 

The teacher who fails to get the attention of his scholars fails totally. . . . How 
shall the teacher secure attention ? i. Let him make up his mind that he will 
have it. 2. He must not disappoint the attention which his manner has challenged. 
3. He must have his knowledge perfectly at command. 4. He must place himself 
so that every pupil in the class is within the range of his vision. 5. He must use 
his eyes quite as much as his tongue. Therefore, 6. He must learn to teach with- 
oiit a hook.— Dr. y. S. Hart. 

Attention is the voluntary fixing of the thoughts upon some given object or idea. 
It stands opposed to that rambling state of mind in which the thoughts move con- 
tinually from one topic to another without dwelling upon any ; and also to that 
apathetic and listless condition of the mind in which it is without conscious thought^ 
or in which ideas, if they exist, leave no trace in the memory, . . . There are two 
kinds of attention : i. Compelled attention. 2. Attracted attention. . . . Attention 
is contagious. The real and earnest attention of the teacher, shining in his eyes, 
speaking in his voice, glowing in his whole manner and in every act, v/ill almost 
inevitably catch the attention of his class and fasten it on the lesson. — Dr. Greg- 
ory. 

Attention makes the genius ; all learning, fancy, and science depend upon it. 
Without it taste is useless and the beauties of literature are unobserved. — IVillmott, 



324 THE SUXDAY-SCHOOL NORMAL GUIDE. 



XXI. THE TEACHING PROCESS— ILLUSTRATION. 

Note i. Although my house be built upon a firm foundation of doctrine, and con- 
structed of the best material^ and furnished throughout — a palace of truth, with all goodly 
and costly things to adorn it — if I have neither window nor door, if there be no gas or oil 
or candle in my house, of what use are frescoed walls and elegant pictures and costly 
tapestry and thousands of books? I should die in the dark and cold ; and { should die 
alone. 

Note 2. Let Me Light up my Lesson-House : Then I can call attention to it, and 
show the way thither to passing strangers and approaching guests, making them desire 
to enter. Once within, I can give them hospitable welcome, show them and aid them in 
using pictures and books, and in the light and warmth they will delight in the house I 
have builded, and pronounce their benedictions upon it for the benediction it has been to 
them. 

I. A DEFINITION. 

Lighting up a lesson is the employment of those elements in teaching by 
which the delighted attention of the pupil is attracted toward a lesson, and 
its instructions rendered more clear to his understanding. 

The four peculiarities of the pupil to which we must appeal in effective 
teaching : 

1. To the pupil's delight in seeing. 

2. To the pupil's delight in imagining. 

3. To the pupil's delight in comparing. 

4. To the pupil's delight in hiowing. 
The four Lesson-Lights : 

1. Sight. Objects, Diagrams, Maps, Pictures, etc. 

2. Imagination. Word-pictures. Stories, etc. 

3. Comparison. Similes, Metaphors, Parables, Incidents used to 
illustrate truth, etc. 

4. Knowledge. History, Science, Art, Travels, etc. 



2. HTNTS ON USING ILLUSTR ACTIONS. 

I Facility in tb, .se of illustration is cultivated hy practice. 

2. Illustrations ai5 multiplied by the habit of observation. 

3. The teacher should keep scrap-books for the preservation of incidents, 
pictures, t^tc. 

4. He should use freely and wisely \h.Q. facts of every -day life with which 
his pupils ai-e most familiar. 

5. He should make large use of Bible factSy narratives, parables, etc. 

6. To use Bible-light in " lighting up a lesson " the teacher should be 
very familiar with the history, geography, poetry, manners and customs of 
Bible times, etc. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 325 

7. To live a godly life is the best way to light up a lesson that a teachei 
can possibly employ, 

8. The teacher should use illustrations for the better teaching of the les- 
son, and never to fill up time, to amuse the class, or to display his own 
genius. 

9. He should not use too many illustrations. 

10. He should, by an apt illustration at the beginning of the lesson, ex- 
cite the curiosity of his pupils, and thus lead them to self-activity in study. 

11. He should remember that in word-picturing the pupil will acquire 
no viore definite and vivid view of the lesson than the teacher himself pos- 
sesses. 

12. He should remember that the best illustrations are those which co?ne 
spontaneously while he is endeavoring to make clear to his pupil a truth 
which is clear to himself. 

13. He should study the masters of illustration in books, in the pulpit, 
etc. 

14. He should converse much tuith children and plain people during the 
week on the subject of the lesson. 

3. NINE SHORT RULES. 

1. Keep the heart aglow — LOVE. 

2. Keep the eyes open — observe. 

3. Collect facts from every-day life. 

4. Collect facts from the Bible. 

5. Collect facts from all literature. 

6. Cultivate the power of word-pictuting, 

7. Converse much with children. 

8. Use illustrations only where necessary. 

9. Use illustrations for the sake of the truth to be taught. 



XXII. THE TEACHING PROCESS— QUESTIONS. 

1 A definition. 

Interrogation or questioning is the act or process of incomplete state- 
ment (of a fact or proposition) by which the mind is incited and directed 
to the examination of a subject in order to complete the statement of the 
fact or proposition suggested. 

2. Design of interrogation in teaching is, 

1. To measure the pupils' Icnowledge and power. 
I.) For the teacher's information. 
2.) For Xh^ pupils' information. 



326 TUE SUNDAY-SCHOOL NORMAL GUIDE. 

2. To stimulate the pupils' desire for knowledge and their purpose 
to secure it. 

3. To assist the pupils in such purpose and effort. 

I.) By questions/?^/ to them. 

2.) By questions elicited from them. 

4. To prove the teacher's work. 
3 Rules concerning questioning. 

1. Acquire a full and clearly-defined knowledge of the subject. 

2. Ascertain the condition and needs of your scholars. 

3. Analyze the subject, and prepare a comprehensive and natu 
ral outline. 

4. Adhere to this general plan while you make the questioning be- 
tween yourself and pupils as much as possible like a free and informal 
conversation. 

5. Tell but little in your questions, that there may be room for 
more telling' in the answers. 

6. Talk but little between your questions, that there may be more 
time for questions by your pupils. 

7. Tax the memory, judgment, invention, and conscience of the 
pupils in your questions. 

8. Take pains to hold the attention of all the pupils to every 
question proposed, 

9. Avoid frivolous, useless, and unanswerable questions. 

10. ^z'i?/^ obscurity in the language and style of your questions. 

11. Avoid monotony in voice and manner. 

12. Avoid ridicule, sarcasm, and all uncomfortable criticisms 
in your questions. 

4. Rules concerning answers. 

1. The answer should come from some member of the class. 

2. The answer should be direct and definite, and the whole class 
should understand what it is. 

3. The answer should, wherever possible, be given in the pupils' 
Own language. 

4. The answer should contain as few unnecessary "words as pos- 
sible. 

5. The answer should restate so much of the question as to make 
the answer a complete statement of a fact or proposition. 

6. Allozu no guessing at answers. 

7. Allow pupils time to think before giving answers. 

8. Allow the timid and dull pupils special time and favor. 

9. Correct defective answers by a series of helpful questions. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 327 

10. Commend correct answers occasionally, but not invariably. 

11. Don't repeat the answers given by your pupils, 

5. Questions concerning questions. 

1. What is the difference between the Catechetic and the Socratit 
method of questioning? 

2. What is the value to teachers and pupils of good questions in a 
lesson book ? 

3. When should the questioning in a class proceed rapidly? 

4. When should it proceed slowly ? 

5. Should we question "up and down " a class? 

6. Should the name of a pupil be called at the beginning or at the 
end of a question put to him ? 

7. Should we begin the lesson by asking a simple or a difficult ques- 
tion? 

8. What are some of the advantages of simultaneous answers? 

9. What are some of their disadvantages ? 

10. Why should a pupil be encouraged to frame his own questions 
on a lesson ? 

11. What shall we do when pupils ask questions not in the line of 
the lesson ? 

12. Is it well to encourage pupils to question each other in the 
class ? 

6. Let the class spend a short time in framing questions on the lesson 
for the ensuing Sabbath. 

7. Let a few defective questions be presented and criticised by the 
class. 

XXIIL THE TEACHING PROCESS -INTELLECTUAL 
QUICKENING. 

1. There are Four Classes of Teachers : i.) Those who leave upon the 
minds of their pupils a general impression, but no definite knowledge of 
which the pupil can make use. 2.) Those who succeed in communicating 
knowledge^ but do not provide for its retention by the pupil. 3.) Those 
who communicate knowledge, and fix it in the memories of their pupils ; 
but the knowledge is like seed carefully deposited in a paper or box. 
4.) Those who so impart knowledge that it develops self-activity and power 
in the pupil, as seed wisely deposited in the soil, which grows and bears 
fruit. 

2. All effort to impart knowledge is praiseworthy, but it is the 
duty of every person who attempts to teach to so communicate the truth 
that it shall yield the largest results. He who gives knowledge to the hu- 



328 THE SUNDAY-SCHOOL NORMAL GUIDE. 

man mind is a benefactor, but far greater is he who, by giving knowledge^ 
quickens into activity and productiveness the mind upon which he works. 

3. The true teaching process involves the power of intellectual 
QUICKENING, which is that process by which the teacher excites the intel- 
lectual powers of his pupil to self-activity in the line of his teaching ; and 
to be really effective it must also lead to that course of thought, feeling, 
pur|ibse, and action which are the proper products of the truth taught. 

4. The teacher teaches when he causes his pupils to exercise their own 
powers in the acceptance and use of knowledge ; when he makes sure that 
the truth he teaches takes effect. In doing this the teacher must secure 
obedient attention. The obedient intellect, the obedient heart, the obedi- 
ent- will, always come into harmony with the truth taught. The teacher 
should, therefore, seek to apply the truth effectively, — 

1. To the pupils' perception ; 

2. To the pupils' imagination ; 

3. To the pupils' memory ; 

4. To the pupils' conscience ; 

5. To the pupils' reason ; 

6. To the pupils' affections ; 

7. To the pupils* will ; 

8. To the pupils' daily life. 

5. Knowledge may be like cloth on a shelf, or knowledge may be like 
cloth made into a coat ; but he makes the best use of knowledge who takes 
the cloth, measures the pupil, fashions the garment, and sees that the pu- 
pil wears it, and that to him it is a protection and an ornament. 

6. To teach is to arrest and arouse a mind and set it at its legitimate 
work. The legitimate work of mind is to THINK — to think with a wise 
purpose. It is the business of the teacher to set the mind of his pupil to 
THINKING. I.) Thinking — \.o feel its need oi Xxw.'Cti. 2.) Thinking — to ^^- 
plore old trtith. 3.) Thinking — to get new truth. 4.) Thinking — to grow 
by truth. 5.) Thinking — to make a wise use of all truth. 

7. The process of intellectual quickening is governed by certain laws, 
which every teacher should carefully consider. Among these are the fol- 
lowing : 

1. The pupil must expect to put forth effort of his ©"wn in connec- 
tion with every lesson. . 

2. The pupil must be induced to put forth a preparatory effort at 
home upon every lesson. 

3. The pupil must be induced to put forth effort in the class. 

[In every class exercise there must be something to hear^ something to see^ 
something to say^ something to do, something to remember, something to 
report about, something to think out.] 



THE SUNDAY-SCHOOL NORMAL GUIDJE. 329 

4. The pupil must be personally interested in the subject-matter of 
each lesson. 

[His curiosity excited, his intellectual pjwers exercised, his conscience 
his /ears aroused, his affections won,] 

5. The pupil must be excited to independent thought on the sub- 
ject in hand. 

6. The pupil must be led to decision and action ki the line of the 
truth studied. 

7. The teacher must himself give close thought and independent 
attention to the subject. 

8. The teacher must have a personal experience of the truth to be 
taught. 

9. The teacher must have spiritual illumination and enthusiasm 
in his work. 

10. The teacher must not sacrifice his individuality to any 
method, but by repeated experiment ascertain his own best way of 
working, and seek continually to render that more effective. 

XXIV.— WORD PICTURING. 

1. The most successful of modern preachers and teachers are those who 
appeal to the imagination of men in the interest of truth, employing the art 
of pictorial presentation by means of similes, metaphors, allegories, anec- 
dotes, parables, and elaborate historical descriptions. 

2. The Great Teacher, who spake as "never man spake," employed, 
and thus dignified and consecrated, this valuable method of instruction. 

3. The text-book of the Sabbath-school teacher is full of the great Mas- 
ter's illustrations, and contains an immense amount of available material in 
the form of incidents, ordinary and miraculous, national history, and mar- 
velous biography. It is itself a book of illustration, rich, full, and incom- 
parable — at once furnishing the subject-matter, and the perfect model of 
manner. 

4. The power of word-picturing is possessed to a much greater degree by 
some than by others. It may be cultivated by all. Practice gives facility. 

5. The study of the masters of this art will increase the teacher's power. 
Read Guthrie and Arthur. 

6. Word-picturing should aim at instruction rather than entertainment 

7. It should be vivid. Many words may mar its distinctness. 

8. It should be accurate — conforming in all details to the facts — 

1. True to topographic reality. 

2. True to architectural x&^CixX.-^ . 

3. True to reality oi personal appearance, dress, character, etc. 



330 THE SUNDAY-SCHOOL NORMAL GUIDE. 

4. True to the reality of action — in grouping, attitudes, expreisioii 
and movement. 

5. True to the central idea or doctrine — not diverting by irrelevant 
matters from the great lesson to be taught. [An artist once painted 
the " Last Supper-." A single cup on the table so attracted the atten- 
tion of every body who looked at the picture that he drew his brush 
across it] 

9. Word-picturing should be the joint product of the teacher and his 
pupils. Thus he will keep them occupied and doubly interested. 

10. The teacher must himself have clear and definite notions of what he 
would delineate. He must, therefore, study archaeology and character, 
geography and history. The more he knows the more likely will he be to 
be accurate and vivid, instructive and inspiring. 

11. Individuals and classes may practice in word-picturing by trying to 
Write out an account of the following scenes : 

Joseph sold at Shechem. 

Joseph and his father before Pharaoh. 

David's encounter with Goliath. 

The wise men at Bethlehem. 

Jesus and the funeral procession at Nain. 

Paul on Mars' Hill. 

XXV. SLATE AND BLACK-BOARD WORK. 

1. The eye is one of the most important of the avenues through which 
the knowledge of the outside world enters the mind. " Eye-gate " is well 
located, wide, and much used. Whole caravans of knowledge pass through 
it daily. 

2. Among the helps which appeal to the eye in the acquisition of knowl- 
edge are objects, pictures, diagrams, maps, analyses, tabulated statements, 
etc. 

3. Creation before the eye at the time of teaching has added power. 
This gives a charm to experiments, as in natural philosophy and chemistry. 
No pupil is dull while such experiments are produced. 

4. The " black-board " as an instructional appliance is therefore invalua- 
ble for the purpose of appealing to the eye. It is used in all grades of the 
secular school, in the scientific lecture-hall, in the court-room, and wher- 
ever an effort is made to give vivid, comprehensive, and related ideas. 

5. The black-board may be employed in the Sabbath-school with excel- 
lent effect, before the school as a whole, in the large classes, and even in 
small classes, where the slate or blank paper may be used in place of the 
larger appliances. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 331 

6. The principal advantages of the black-board are the following : 

1. It arrests attention. 

2. It puts truth clearly and definitely. 

3. It makes permanent impression. 

7. The principal uses of the black-board in the Sabbath-school: 

1. In announcements, as — 

1. The hymns. 4. Numbers present. 

2. The lesson. 5. Meetings for the week. 

3. New songs. 

2. In concrete pi-esentation, as — 

1. Pictures. 3. Analyses. 

2. Maps. 4. Tables. 

3. In lesson-reviews. 

8. The slate may be used in the class by the teacher. 

g. Pupils should be encouraged to make use of slates or blank-books for 
copying outlines, recording notes, etc. 

10. Black-board and slate exercises produced at the time of teaching are 
more valuable than those wi'ought out in advance. 

11. Some of the blunders made by black-board specialists: 

1. Too much time spent in producing black-board effects. 

2. Too much attempt at display of artistic power. 

3. Too much effort at ingenuity of design. 

4. The exercises too complicated. 

5. Some of the pictorial attempts are inaccurate. 

12. Frank Beard, of New York, has written a sensible book on the sub- 
ject of the *' Black-board in Sabbath-schools." There are many useful 
hints in a little manual compiled by Rev. W. F. Crafts, entitled, " Through 
the Eye to the Heart." 

13. In some Sabbath-schools, such as that at Akron, where separate 
rooms are provided for the several classes, the walls are well supplied with 
blackboard surface. It is so helpful to a class to have map, diagram, 
analysis, or other incidental illustration put upon the board during the 
teaching itself. 

14. Teachers should have a supply of blank paper for pencil-ill-istrations 
during the lesson. Let each scholar carry away some rough draft or 
sketch drawn by the teacher while the recitation was in progress. 

15. Have white and colored crayons in abundance when you have a 
blackboard. Keep a good eraser, and see that no time is wasted in " try- 
ing to find " these useful articles when needed. 

16. The best way to get good blackboard exercises is to teach the lesson 
during the week to some child, and use pencil just as you need it to make 
your subject clear to him. 



332 



THE SUNDAY-SCHOOL NORMAL GUIDE. 



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XXVI. MAP-DRAWING. 
OUTLINES OF PALESTINE. 
1.— Five Lines of Boundary. 

1. Take a slate or piece of paper, and at the top, about 
one third of the way across the page, make a point (.) to rep- 
resent Sidon, and mark it S. Draw a line from S eastward 
for 12 miles, and place there the letter L. This represents a 
station on Mount Lebanon, 12 miles east of Sidon. From L 
continue the line 38 miles farther east (i. e. 50 from Sidon.) 
The east end of this line will rest just north of Damascus. In 
honor of Paul, who was converted at Damascus, mark this 
point P. The first line of boundary will be S.L.P. ; 
direction, east and west; distance, 50 miles. Don t forget this. 

2. From L, on the S.L.P. line, draw a line due south 165 
miles to a point indicating the south end of the Dead Sea. 
Mark this point D. The second line of boundary will 
be L.D. ; direction, north and south, distance, 165 miles. 

3. From D draw a line west 70 miles, and mark the end of 
it E. From E continue the line 35 miles farther west, and 
there place the letter R for Rhinocalura or el-Arish, the 
boundary between Palestine and Egypt. The third line 
OF boundary will be D.E.R. ; direction, east and west ; 
distance, '105 miles. 

4. From E draw a line 175 miles north-east, to Sidon. 
The fourth line of boundary will be E.S. ; direction, 
north-east and south-west ; distance, 175 miles. 

5. From D di-aw a line north-east, 165 miles, to the south 
gate of Damascus. The fifth line of boundary will be 
D.P. ; direction, north-east and south-west ; distance 165 miles. 

[Remember the name, direction, and distance of each line : 
I. S.L.P., e. & w., 50 m. 2. L.D.,n. & s., 165 m. 3. D.E.R. , 
e. & w., 105 m. 4. E.S., n.e. & s.w., 175 m. 5. D.P., n.e. & 
S.W., i65 m. 

II.— Five Lines of Division. 

I. From L southward (on the L.D. line) measure five dis- 
tances, as follows : From L south 20 miles. From L south 44 
miles. From L south 58 miles. From L south 103 miles. 
From L south 120 miles. Look at these distances as you 
have marked them on the L.D. line: 20, 44, 58, 103. 120. 



THE su:nday-school normal guide. 



383 



2. From each of these points draw lines westward : 

I.) From 20 miles (south of L) point draw line west 21 miles. This is 

the first, or Dan and Tyre line. 
2.) From the 44-mile point (south of L) draw the line west 28 miles. 

This is the second, or Chorazin line. 
3.) From the 58-mile point draw line west 35 miles. This is the third, 

or Tabor, Nazareth, and Carmel line. 
4.) From the 103-mile point draw line west 46 miles. This is the 

fourth, or Shiloh and Joppa line. 
5.) From the I20th-mile point draw line west 50 miles. This is the 
iifth, or Dead Sea and Jerusalem line. 
•"Recall the several distances: i. South (from L) 20, and west 21. 
2. South 44, and west 28. 3. South 58, and west 35. 4. South 103, and 
west 46. 5. South 120, and west 50.] 

III.— Five Water Lines. 

1. The coast line of the Mediterrane^ very nearly follows our boundary 
line E.S. It touches the west end of all lines of division. 

[Find a good map, (Nelson & Phillips's Card Map of the Holy Land, 
price 20 cents, is the best,) and trace the coast line as accurately as you can.] 

2. The Dead Sea is west of the L.D. line of boundary, and between the 
fifth or Dead Sea and Jerusalem line of division and the line of boundary 
D.E.R. The Dead Sea is about nine or ten miles wide. Copy it from a 
good map. 

3. The Sea of Galilee is east of the L.D. line of boundary, and between 
the 2d and 3d lines of division. It is 14 miles long and 7 wide. 

4. The waters of Merom or Lake Haleb is about ten miles above the 
Sea of Galilee. 

5. The river Jordan nearly follows our line of boundary L.D. 

IV.— FKercises, Review, Etc. 

T. Take a fresh page or clean slate, and draw the five lines of boundary, 
S.L.P., L.D., D.E.R., E.S., and D.P. 

2. Now draw the five lines of division : Dan and Tyre ; Chorazin ; Ta- 
bor, Nazareth, and Carmel; Shiloh and Joppa ; Dead Sea and Jerusalem. 

3. Draw outlines of Merom, Sea of Galilee, Dead Sea, Jordan, and 
Mediterranean coast line. 

4. On the map locate, by their corresponding figures, the following 
places : — 

I. Sidon. 5. Sea of Galilee, 9. Chorazin, 13. Jerusalem, 17, Joppa, 

e. Lebanon, 6. Merom, 10. Tabor, 14. Bethlehem, 18. Cesarea, 

3. Damascus, 7. Rhinocalura, 11. Nazareth. 15. Hebron, ig. Carmel» 

4. Dead Sea. 8. Dan, \2. Shiloh, 16. Beersheba, 20, Tyre. 



334 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XXVII. LESSON REVIEWS. 



[For TitACHERs' Meetings, Normal Classes, Sunday-School Institutes, Etc.] 



Note i. — A man who wishes to master thoroughly an argument made by an author 
reads it over and over again. He gains tolerably satisfactory ideas about it. The Review 
at the time did it. 

Note 2. — Days or weeks after he comes to it again, and finds that the subject has grown 
clearer to his mind during the intervening period ; and this second review gives him still 
more definite views. His mind seems to have grown stronger; his ability to handle that 
particular theme has increased. He sees a wider range of subjects, and their connection 
w'th that one. The review^ after waiting /or a tinie^ did it. 

Note 3.— He meets a man who has read and pondered the same argument. They re- 
view it in a close conversation. The new conditions entering into this third review in- 
crease the man's mastery of the argument. The review.^ under the inspiration 0/ an- 
other mind., did it. 

Note 4. — He is required to state the argument in writing for the benefit of an absent 
friend. This taxes all his powers. He does his work, and after that is able to handle the 
^ubject freely and with ardor. The review^ in order to the clear restatement 0/ it to 
another, did it. 

I. Here, then, are Four Reviews of a subject: 

1. Attentive revision at the time. 

2. Renewed examination after a time. 

3. Revision aided by another mind. 

4. Revision to aid another mind. 

II. Here are Four Suggestions on Reviews: 

1. The Sunday-school teacher should accustom himself carefully 
and frequently to review every subject which he wishes to 
understand, for his own spiritual profit, and for the advantage of 
his class. 

2. The Sunday-school teacher should encourage and urge his 
pupils to make a careful and frequent individual review of 
every lesson. 

3. The Sunday-school teacher should insist upon weekly, semi- 
monthly, monthly, and quarterly lesson reviews in his class. 

4. The Sunday-school superintendent should require weekly, 
monthly, quarterly, and annual reviews of the whole school. 

III. Here are Four Advantages of Reviews: 

1. Frequent review gives more definite views of truth. 

2. Frequent review gives deeper insight into truth. 

3. Frequent review gives more comprehensive views of tnith. 

4. Frequent review givei; permanancy to our knowledge of trutii. 



THE SUNDAY-SCHOOL NOEMAL GUIDE. 335 

IV. There are Four Classifications of Reviews : 

1. As to the subjects : i.) The Teacher; 2.) The Class; 3.) The 
School. 

2. As to the time: i.) Weekly; 2.) Monthly; 3.; Quarterly; 
4.) Annual. 

3. As to the kinds: i.) Topical, including "Titles," "Topics," 
" Golden Texts," and " Outlines ;" 2.) Detailed^ including study 
of all leading facts and lessons. 

4. As to the methods : i.) The " Lecture Review ;" 2.) The " Writ- 
ten Review;" 3.) The "Catechetical Review;" 4.) The "Con- 
versational Review ;" 5.) The "Concert Review."* 

V. The Best Review : 

1. We review — to know ; to make sure of what we know ; to know 
it better, and to make others know. 

2. We review — to BE. i.) The best review is that which makes the 
truth a force in character. 2.) The best themes for review are the 
" Mercies of God " in our own lives ; a. The days of sin, whea 
nothing but God's grace could reach us ; b. The first deliverance 
of grace ; c. The processes of grace ; d. The processes of the 
divine providence under grace. 3.) The best review is the review 
by a grateful heart of the mercies of God. Consult Deut. 
xxiv, 18; Psa. XXX, 4 ; Deut.viii, 2 ; Isa. xlvi, 9 ; Psa. 
cxliii, 5 ; Psa. cxi, 4 ; Rev. ii, 5 ; Rev. v, 9 ; Rev. vii, 13-17. 

[Sunday-school workers do not, perhaps, make too much of the /aj^-element in reviews, 
but they certainly do not make enough of the Spiritual ends Of the true review. 

VI Ten Practical Hints about Reviews: 

1. Many short reviews make a long review easy and agreeable. 

2. Individual exactness in review will make general reviews exact. 

3. Thoroughness in a little is worth more than superficiality in 
much. 

4. The exact language of Scripture is better than our modifica- 
tions of it. 

5. One's own plan of review, well handled, is better than a better 
plan inefficiently carried out. 

6. All plans are helpful to a man who has a plan of his own. 

7. Appeal to the eyes in reviewing lessons. [Blackboard pictures, 
etc.] 

8. Avoid devices which divert, by their ingenuity, from the truth 
to be taught. [Man's wit may hide God's wisdom.] 

9. Avoid all pretense. Let the review be genuine. 
10. Know when to close a review. 

* The reader is referred to " The Lesson Review in Sunday-School," a small 24-pa,c'e 
trnct, by Rev. John H.Vincent, covering the whole subject. Published by Hunt &; 
Eaton, 805 Uroadway, N. Y. ; Cranston & Stowe, Cincinnati and Chicago. Price, 5 c. 



336 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XXVIII. HOME PREPARATION BY THE PUPILS. 

1. The preparation of the Sabbath-school lesson by the pupil at home, 
during the week, is exceedingly important. 

1. It increases his interest in the lesson at school. 

2. It increases the teacher's opportunity to make a deep impression. 

3. It increases the power of the school over the home and home life 
of the pupil. 

4. It promotes more perfect co-operation between teacher and parents. 

2. How shall this desirable end be promoted ? 

1. The teacher should expect it, 

2. Should feel and manifest disappointment and sorrow when the 
pupil fails to prepare. 

3. Should frequently and emphatically insist upon it. 

4. Should make inquiry on the subject when casually meeting his 
pupil during the week. 

5. Should write to parents about it. 

6. Should visit parents in order to promote it. 

7. Should outline work for the pupil to do at home during the week, 
not requiring too much. 

8. Should manifest pleasure when his pupils show, by recitation, 
that they have made attempts to do work at home. 

9. The superintendent should frequently plead with scholars to pre- 
pare at home. 

10. The pastor should insist upon it from the pulpit. 

11. The pastor, superintendent, parents, and teachers should culti- 
vate conscience in their pupils on the subject. 

12. They should endeavor to promote spiritual and biblical tastes in 
their pupils. 

TO NORMAL TEACHERS AND STUDENTS. 

Home is the first and most effective of all the schools which the child 
attends. 

The best work of the Sabbath-school teacher is the work that supple- 
ments the true work of home ; unless, indeed, it be better to teach to the 
child what home neglects. But even then the teacher should endeavor to 
reach back of his scholars to the homes they come from, the mothers and 
fathers who so mightily influence the young lives committed to their care 
and to ours. 

Glorify HOME. Speak often of home. Visit the homes of your pnpils. 
Seek to brighten and strengthen them ; and invite your pupils to youi 
home as well, that you may get a firmer hold upon them. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 337 



XXIX. TEACHING PRIMARY CLASSES.* 

* O thou bright thing, fresh from the hands of God ! 
The motions of thy dancing limbs are swayed 
By the unceasing music of thy being. 
Nearer I seem to God while gazing on thee. 

'Tis ages since he made his youngest star ; 

His hand were on thee as 'twere yesterday, 

Thou later Revelation ! Silver stream, 

Breaking with laughter from the lake divine. 

Whence all things flow ! O, bright and singing babe. 

What wilt thou be hereafter?" 

Alex. Smith. 

I. Lesson Mottoes concerning the Least of all : 

[Ascertain the circumstances under which the following words were 
spoken, and examine the entire passages of which they are parts :] 

He was much displeased. Mark x, 14. 

A child left to himself. Prov. xxix, 15. 

Teach us what we shall do unto the child. Judges xiii, 8. 

What manner of child shall this be I Luke i, 66. 

A right way ... for our little ones. Ezra viii, 21. 

From a child. 2 Tim. iii, 15. 

The Lord called Samuel, i Sam. iii, 8. 

Children taught of the Lord. Isa. liv, 13. 

Jesus . . . took a child, and set him by him. Luke ix, 47. 

In his arms. Mark x, 16. 

The child grew, and wa^ced strong in spirit. Luke i, 8a 

And a little child shall lead them. Isa. xi, 6. 

As a little child. Mark x, 15. 

23 



338 THE SUNDAY-SCHOOL NORMAL GUIDE. 

I I. Important Pacts concerning the Least of all : 

1. They are the dearest of all. 

2. They are the weakest of all. 

3. They are the strongest of all. 

4. They are the purest of all. 

5. They are the most accessible of afi. 

6. They are the most susceptible of alL 

7. They are the most promising of all. 

III. Important Lessons from the Least of all : 

1. Concerning the Christian's Relations. Rom. viii, 14-17. 

2. Concerning the Christian's Need. Matt, vi, 8-13. 

3. Concerning the Christian's Spirit. Matt, xviii, 1-4 ; Eph. V, 1. 

4. Concerning the Christian's Power. 2 Cor. xii, 9; Luke 

ix, 48. 

IV. The Best Teachers for the Least of all : 

1. The Parents. 

2. The Pastor. 

3. The Primary Teacher. 

Conditions of Success in teaching the 
Least of all. 

1. The Place comfortable and attractive. 

2. The Teacher affectionate and skillfid, 

3. The Assistants enthusiastic and untiring. 

4. The Appliances suitable and abundant. 

5. The Teaching clear and practical. 

6. The Watch-care impartial and continuous, 

7. The Inspiration divine and all-pervading. 



THE SUNDAY-SCHOOL NORMAL GUIDE. 339 

XXX. TEACHING SENIOR AND ADULT CLASSES. 

1. Adults need Bible study. They need it *' for doctrine, for reproof, 
for correction, for instruction in righteousness." One is never too old to 
study God's word. 

2. Adults have certain advantages over children in Bible study : 

1. They are more fond of theological themes. 

2. They are more iaterested in closer and more exhaustive study. 

3. They have deeper insight into ethical and doctrinal subjects. 

4. They have larger experience in matters of religious need, long- 
ing, and life. 

5. They are likely to co-operate more intelligently and cordially in 
the teaching work. 

3. Adults need certain adaptations of the Sabbath-school work : 

1. Some of them need lecture-classes, where the discussion may be 
thorough, but the questioning is made less prominent. 

2. They need rooms larger, well seated, and separated from the 
school proper. 

3. They need experienced and expert teachers. 

4. They need to be brought into closer Church relations. 

5. They need strong, wholesome, quickening, refining literature. 

6. They should have educational facilities — such as are suggested by 
the " Lyceum Course " of study and that of the '* Chautauqua Literary 
and Scientific Circle." 

7. They should be urged to take the regular periodicals of the 
Church. 

8. They should be set at work in pastoral ways — visiting and read- 
ing to the sick, giving to the poor, and helping in all benevolent work. 

9. They should be trained in normal studies, that they may serve as 
teachers in the Sabbath-school. 

10. They should be brought into the personal experience of the spir- 
itual life. 

The Altered Motto. 
[Here is a sweet bit of a song for every Christian. Sunday-school teach- 
ers should commit it, and sing it, and pray it every day.] 

O, the bitter shame and sorrow, 

That a time could ever be 
When I let the Saviour's pity- 
Plead in vain, and proudly answered, 

'"''All o/self, and none 0/ thee J'' 

Yet he found me • I beheld him 

Bleeding on the accursed tree ; 
Heard him pray, " Forgive them, Father I " 
And my wistful heart said faintly, 

'■''Some o/sel/^ and some q/thft." 



Day by day his tender mercy. 

Healing, helping, full, and free. 
Sweet and strong, and, ah ! so patient. 
Brought me lower, while I whispered, 
^''Less oyseiy, and more 0/ theeP 

Higher than the highest heavens. 
Deeper than the deepest sea. 

Lord, thy love at last hath conquered ! 

Grant me now my soul's desire — 
^'None o/self, and all of thee," 



340 THE SUNDAY-SCHOOL NORMAL GUIDE. 

XXXI. TEACHING INSUBORDINATE AND CARELESS 
SCHOLARS. 

X. The restless, wide-awake, active, intense, ingenious, irrepressible boy, full to the 
overflow of the very essence of fun, is not the "most troublesome of all" the pupils we 
teach in the Sunday-school. 

2. The full grown, fully occupied, active, vigorous man, whose energies are given for 
six days to the pursuits of the world, is not by any means the most troublesome of all our 
Students. 



1. The boy may be held with the greatest ease by an ingenious teacher. All he needs is 
to be interested^ and very simple things will do that. Excite his curiosity, utilize his 
activity, and reward his attention, then the problem in his case is easily enougn solved. 

2. The man may also be attracted and held. His activities, his experiences in life, the 
ability he possesses to concentrate his attention — all these elements render him helpful 
to the teacher, and rarely " troublesome " at all. He may be captious, he may be disposed 
to go to the bottom of things, he may ask the teacher some very puzzling questions, but 
with all these he thinks. 

1. The most troublesome of all the pupils we are required 
to manage in the Sunday-school is the boy who is just be- 
yond boyhood and yet can scarcely be regarded as a man ; 
whose exact counterpart is the girl who is just beyond girl- 
hood and yet can scarcely be regarded as a woman. 

2. Let us consider some of the peculiarities of this age. In 
them we shall find some excuse for the worst features of young 
people who are in it, and perhaps some aid in the direction 
and instruction to which as Sunday-school teachers we are 
called. 

1. These young people are just leaving the age of artlessness and sim- 

plicity, which are characteristic of childhood ; they have come into 
the age of awkwardness and self-consciousness. 

2. Their attention and tastes are wholly diverted from the serious and 

earnest things of life, and they have no interest whatever in so- 
called religious matters. This world is perfectly fascinating 
to them ; they see every thing through a rose-colored medium. 

3. A false view of themselves and of the worth of the world gives them 

an overweening sense of their own importance. 

4. The whole tone of a life like this will, of necessity, be frivolous ; 

fun and frolic and fashion and folly make up the whole of life, 
except where a wise parental discipline prevents it. 

5. The young people in this age are likely to regard insubordination 

as a particularly bright thing. They are fond of showing disre- 
gard of all authority. 
6; At this age young people lack self-government. To rule one's sell 
is a lesson which it takes years to learn. They have not yet 
learned it. The dictates of sound judgment and of good taste 
are little heeded. The will is swept this way and that by impulse 
and passion. 



THE SUXDAY-SCHOOL NORMAL GUIDE. 341 

7. In many cases these young people are unemployed much of the 

time. Indolence aggravates every peculiar difficulty in their case 
which we have considered. 

8. "We must also remember that the majority of people do not suffi- 

ciently appreciate the peculiar embarrassments of such young 
people. They ridicule them unsparingly ; if they have the 
authority they scold them. 

9. It is sometimes the case that the class we are discussing, from asso- 

ciations of a most unfortunate kind, are tinctured with a sort of 
skepticism, which they are as incompetent to define as they are 
to defend, 

3. What are the Sunday-school teacher's duties to this class 
of pupils } We answer : 

1. Remember what they are to be in the future — the fathers and 
the mothers of the next generation, 

2. Remember that the period through which they are passing is not likely 
to last long, and yet that it is full of the gravest possibilities. Therefore 
teach for the future. The truth earnestly taught to-day will certainly 
yield fruit in the future. 

3. Be very patient. Never seem to be annoyed by the irregularities 
and mischievous devisings of such pupils. Endure ! Endure I Endure ! 
Be full of good humor. Never scold. Let them look upon you as a cheery, 
good-natured soul, whose life has a great deal of sunshine in it. 

4. The next rule will be easy enough to observe if you can keep the last one. 
It is this : Win the love of your pupils. They have it in them to love any 
one who will come into their sphere with confidence and sympathy for them. 

5. Teach with great simplicity. Teach them very much as you would 
teach an infant class, but don't let them know that you are trying to do that. 
Give them the clearest illustrations, the plainest applications, but do it in a 
tone and manner which shall really respect the age and social standing of 
such pupils. 

6. Kindle their ambicion. Appeal to their self-respect. Show them 
the worth of knowledge and the contemptibleness of ignorance. Call their 
attention to the successful people in their own neighborhood. 

7. Teach the law of God with all its severest penalties. We make 
a great mistake in these days in not presenting to our youth the realities of 
judgment, the holiness of God, the righteous wrath of God, and the cer- 
tainty of future punishment. All this should be done affectionately and 
with great tenderness, but it should be done. 

8. Put the right books into their hands. A good book is often the 
means of saving a young man from perdition. 

9. Visit and understand and secure the co-operation of their 
parents or guardians. 

ID, Get them interested in a social organization of some kind. A 
little society in the Church might be conducted in the interest of such 
youth, and would be of incalculable advantage. 

II, One thing more remains to be said. The earlier you can commit 
your young people to the personal service of Christ the stronger your 
hold upon them, and the safer they will be while passing through the peril- 
ous period I have described. 



842 TUE SUNDAY-SCHOOL NORMAL GUIDE. 

XXXII. THE USE OF THE CATECHISM. 

1. The Catechism is a summary of truth, arranged in the form of ques- 
tions and answers, for purposes of instruction. 

2. A Bible Catechism is such a summary of Bible truth — historical, geo- 
graphical, doctrinal, etc. 

3. A Church Catechism is a summary of theological and ecclesiastical 
truth, setting forth in condensed form the interpretation of the Bible by a 
particular branch of the Church. 

4. The answers of a Church Catechism may be made up of separate 
Scripture texts, or compilations of texts, or statements in human language 
of the teachings of many texts. 

5. Such catechisms of doctrine are profitable for definition in order to 
full discussion and careful indoctrination. 

6. The use of the Catechism in the instruction of children is important. 

1. That they may have a solid foundation of doctrine in their early 
training. 

2. That they may receive early and enduring impressions. 

3. That they may have direction and assistance in studying the con- 
tents of the Bible. 

7 The Catechism should be faithfully taught to all children. 

1. In the family. 

2. In special meetings, under the care of the pastor. 

3. In the Sabbath-school. 

8. There are objections- to the use of Catechisms. 

1. " They are hard to be understood." Answer: There are por- 
tions of the Catechism not easily understood, because, being statements 
of Bible truth, and dealing with infinite themes, human language can- 
not make perfectly simple what the word of God does not itself make 
simple. But this objection holds against the Bible as well as against 
the Catechism. Man may know as fact or principle what he cannot 
fully explain. 

2. ''They contain errors." Answer: Some Catechisms may con- 
tain errors. The statement of the error enables the advocates of truth 
to assail the false and defend the true, and thus the catechetical defini- 
tion helps the cause of truth. But the proportion of errors in the cat- 
echisms of the evangelical Churches is very slight, and, being human 
statements, they do not have weight of divine authority. The use of 
the Catechism on the whole is helpful, and tends to the knowledge of 
saving truths. 

3. *' Catechisms prejudice children against religion." Answer: Cer- 
tainly not, if wisely taught. One may teach any department of human 



THE SUKDAT-SCHOOL NORMAL GUIDE. 343 

knowledge in a harsh and irrational way, so as to prejudice children 
against all learning. 

4. "Catechisms are likely to bias children in favor of particular 
schools of theological thought." Answer: Children should be by 
every possible influence brought into sympathy with truth. The peo- 
ple of positive opinions are the people most likely to look carefully 
and intelligently at opposite opinions. Indifference is the foe to 
thought Then every child is bound to be biased in this life — ^for sin 
and error and self-indulgence, if not against it. It is impossible to 
bring too much or too strong influence in favor of truth and righteous- 
ness to bear upon children and youth. 
9. It would be well for pastors, parents, Sabbath-school superintendents 
and teachers to combine in an effort to secure the memorizing of the 
Church Catechism by all the children. Let the ofiicial and adult members 
«f the Church set the example and secure this desirable result 



34i 



THE PALESTINE CLASS. 

A SOCIETY OF EXPLORATION IN BIBLE LORE AND BIBLE 

LANDS. 




OPENING ADDRESS. 

E are about to make a long- journey — and yet not leave home. We 
shall fly on the wings of imagination. Being here, in- America, 
we shall think ourselves there, in Europe, Asia and Africa. 

We might in this easy and inexpensive way make a long trans- 
atlantic tour, spending years abroad. But we shall go to one region — the Bible 
World — a section of the Eastern Hemisphere, embracing a portion of Asia and 
a portion of Africa, where the great events of the Bible occurred. 

This tour need not take us away from home nor interfere with our regular work 
and studies. We need experience no seasickness, no dangerous storms, no 
annoyances from unfaithful guides, foreign languages, or exorbitant hotel charges. 
A few minutes every week will suffice to give us a knowledge of the lands we 
visit and of the Bible history which gives these lands their sacredness and value. 

If we should ever be permitted to make the real journey these studies will prove 
of inestimable benefit to us. If we are always to remain at home the Bible will 
still be more " real " to us ; we shall the better understand its history ; we shall 
not, as now, through our ignorance of sacred antiquities overlook the force and 
beauty of many bibhcal allusions. 

Once give the wonderful transactions reported in the Bible an actual location 
among hills, valleys and cities which may still be found and visited, connecting 
and comparing them with the records of profane history, and we shall the more 
readily distinguish the miraculous from the mythical, and discover in the Bible- 
lands of to-day not only clear illustrations of many portions of the Bible, but 
strong and irresistible evidence in favor of its divinity. 

We now propose to make an imaginary journey to the " Holy Land " and the 
lands about it, and in order to do it intelligently we shall organize a society or 
class — our." Palestine Exploration Society," or, to use an old name, "The Pal- 
estine Class," which may hold its meetings on some week-day evening or on Sat- 
urday afternoon. Every body interested in Bible study may attend it — adults 
and children. The pastor or other competent person may be its leader, president 
or teacher. A good chorister should be provided to lead the singing. Commit- 
tees of examination may be appointed by the leader, and other officers may be 
selected from the highest grade at any time attained by the class. 

The Palestine Class should be graded. For convenience and pleasure the rec- 
itations should usually be conducted by the "concert" or "simultaneous" 
method ; but to insure personal thoroughness each pupil should be examined 
separately and placed, accorduig to his advancement in the successive grades. 



34:5 

And these are the grades : Pilgrim to Palestine, Resident in Palestine, 
Explorer of other Bible lands. Dweller in Jerusalem, and Templar. 

Certificates are given to all who pass each grade. Maps may be made by some 
expert pupil or local map-maker. Outline maps without a single name on them 
are the best. Expenses for maps, lesson-leaves, certificates, etc., may be met by 
occasional exhibitions, at which class drills, conversations, readings, songs, etc., 
will insure novelty, instruction and entertainment. 

The leader should keep a '' Record " book in which to enroll names of scholars 
in each grade ; write out his programme for each meeting in advance, and 
register the results of his personal biblical researches. 

Insist that every scholar should have his Bible with him at every meeting. The 
lessons should always be opened with brief Scripture readings. Difficult ques- 
tions from the Bible may be asked, and the week after their announcement they 
may be answered by members of the class. Close every session of the class with 
prayer. 

Short and graphic descriptions of sacred localities should often be given and 
reviewed. Pupils recording these in blank bobks will soon become familiar with 
them. 

Give a specified time (two months or longer) to each grade. Members of lower 
grades may be examined at any time for promotion to those already reached by 
the class, but only at set times may the higher advance. For example : If the 
highest grade at any time is that of Explorer, members of any lower grade may 
at any time be examined in order to reach the degree of Explorer, but they 
may not go beyond until the ai pointed time for the advance arrives. In this way 
new scholars may enter the class when they please and overtake those who are 
advanced. 

In the early years of the Palestine Class several simple chants and songs were 
used to enliven the exercises and help little people to master the difficult names of 
Bible localities. This was after the old and now abandoned plan of " singing 
eeography " once much in use. If any such chants and songs are occasionally 
republished in the following lessons it is not with the intention of urging or 
even of commending their use. 

The frequent distinct and rapid repetition of these biblical names is a most 
effective way of getting them well mastered. T he " body of sound " produced by 
hearty simultaneous recitations is helpful in deepening the impression on the 
memory. 

And now we are ready to begin our work. While English and German 
explorers are busy in exploring the old land of Palestine and other portions of the 
Bible world, we will unite in tracing their discoveries and in the study of the Holy 
Bible which makes these far-away lands so important and so sacred to us. 

Scheme of Gradation. 

I. Pilgrim. — The pupil who passes a personal examination in the lessons of 
the " First Section " on map locations will receive a certificate as a '" Pilgrim to 
Palestine." He will then be expected to study the " Second Section," or Pilgrim 
Lessons on Bible History and Geography from the Creation to the times of Jacob 
and Esau. 



34:6 

II. Resident.— Having been examined on " The Pilgrim Lessons " the pupil 
</fill receive a certificate as "Resident of Palestine," will be assig^iedto some town 
jr mountain as his residence, and will be expected to study its history and topog- 
raphy and to make special report of the same to his class. He will study the 
"Third Section," or Lessons for Residents on Bible History and Geography 
from the birth of Joseph to the death of Moses. 

III. Explorer. — On examination a certificate will be given to the " Explorer 
of Bible Lands," and he will, although now " Resident " in Palestine, be assigned 
to some mountain, river, city or country outside of Palestine, and will be 
required when called upon to make report to the clciss. The " Fourth Section " 
will now be studied, embracing lessons Historical and Geographical from Joshua 
to the death of David. 

IV. — Having passed examination on the "Fourth Section " and received his 
certificate as Dweller in Jerusalem he will take up the " Fifth Section " — from 
the coronation of Solomon to the end of the New Testament — and, passing a satis- 
factory examination, will receive his diploma as Templar — a grade of high degree. 

Of one thing we must remind both teachers and pupils : there is no easy way 
of getting knowledge. There is one sure way : it is by giving attention — close, 
continued, vigorous attention. One must will to know and then go to work and 
know. Look, think, speak it out, repeat and repeat and repeat. Ingenious 
analyses, simultaneous recitations, spirited songs, diagrams — all these help, but 
they only help. To get at results one must work. 

The best maps for use in the Palestine Class are, as we have said, home-made 
outline maps ; but it would be well to have on hand ready for occasional use the 
map of ' ' The Scriptu-e World " (the one with concentric rings to indicate dis- 
tances from Jerusalem preferred) and " The Holy Land," both on muslin, pub- 
lished by Phillips & Hunt, 805 Broadway, New York. 

First Section. 

The nations and countries that are round about Jerusalem. Ezek. 5. 5. 
Unto thee, and unto thy seed, 1 will give, all these countries. Gen. 26. 3. 

Behold the measure of the promise filled : 

See Salem built, the labor of a God. 

Bright as a sun the sacred city shines ; 

All kingdoms and all princes of the earth 

Flock to that light ; the glory of all lands 

Flows into her. — Cowper. 

Responsive Reading. Psalm 48. i, 2, 12-14 (N.V.). 

Leader. — Great is the Lord and highly to be praised. 

Class. — In the city of our God, in his holy mountain. 

Leader. — Beautiful in elevation, the joy of the whole earth, 

Class. — Is Mount Zion on the sides of the north, 

Leader. — The city of the Great King. 

Class. — Walk about Zion and go round about her. 

Leader. — Tell the towers thereof. 

Class. — Mark ye well her bulwarks. 

Leader. — Consider her palaces ; 

Class. — That ye may tell it to the generation following. 

Leader. — For this God is our God for ever and ever. 

Class. — He will be our guide even unto death. 



3-^:7 



Alford's Hymn of Canaan. C. M. 

Fortli to the land of promise bound, 

Our desert path we tread ; 
God's fiery pillar for our guide, 

His Captain at our head. 

E'en now we faintly trace the hills. 
And catch their distant blue ; 

And the bright city's gleaming spires 
Rise dimly on our view. 

Soon, when the desert shall be crossed. 
The flood of death passed o'er, 

Our pilgrim hosts shall safely land 
On Canaan's peaceful shore. 

There love shall have its perfect work 
And prayer be lost in praise ; 

And all the servants of our God 
Their endless anthems raise. 




12 New York, ii London. lo Paris, 6 Rome. 5 Athens. 3 Jerusalem. 2 Cairo. 

LESSON I,— The Journey to Jerusalem. 

[Let the following statement be read three times by the teacher, the class giving clos^ 
attention. At the end of the third reading test their knowledge by the questions below.) 

Statement No. 1. From New York to Jerusalem the distance is about 6,000 
miles. One may go by way of the Atlantic Ocean, the Straits of Gibraltar and 
the Mediterranean Sea to Joppa (now called Jaffa), which is the port of Jerusa- 
lem and about 35 miles from the Holy City, Or one may land in Liverpool, 



348 




Havre, or Bremen, cross the continent of Europe and sail for Joppa via ^larseilles 

in France, Naples in Italy, or Constantinople in Turkey.* 1 he distance from 

Gibraltar to Joppa is ahout 2,500 miles — the entire length of the Mediterranean 

Sea. Having gone eastward from the Straits of Gibraltar about 1,100 miles 

(Joppa still nearly 1,400 miles away) we have Rome about 

200 miles to the north of us, and her ancient rival, Carthage, 

abfjut 200 miles to the south. Moving 600 miles further 

east (1,700 from Gibraltar) Joppa is about 800 miles beyond 

us, we pass between Athens in Greece on the north and 

Cyrene of Libya on the south. Going on 500 miles further 

(2,200 from Gibraltar) and 300 from Joppa, we have Asia 

Minor on the north and Egypt on the south. Landing at 

Joppa we may ride on horseback or in a carriage south- 

eastwardly across the plains of Sharon, and then ascending 

the mountains of Judea reach the city of Jerusalem in the 

land of Palestine. 

Test Questions. 

How far is it from New York to Jerusalem ? 

What route by water may one take from New York ? 

At what port in Palestine would he land ? 

What is the ancient and what the modern name of this port ? 

How far is it from Jerusalem ? 

By what routes may one reach Palestine, crossing the continent of Em ope? 

How far is it from Gibraltar to Joppa ? 

Eastward from Gibraltar 1,100 mdes how far have you still to go in order to reach Joppa? 

At this point of your voyage, between what two cities are you ? 

Give the direction and distance of each. 

Eastward 600 miles further how far are you from Gibraltar .? 

And how far now from Joppa? 

Between what two cities are you now ? 

Eastward 500 miles further, give your distance from Gibraltar. 

Give your distance from Joppa. 

What country to the north of you? 

What country to the south ? 

Landing at Joppa, how may you be conveyed to Jerusalem ? 

In what direction ? Over what plain ? 

Over what mountains ? How far from Joppa to Jerusalem ? 



Hymn of 



LESSON n.— In Jerusalem. 

[For the current quarter use the "Responsive Reading" and Alford's 
Canaan."] 

Statement No. 2, We speak of those lands, cities, mountains, etc., where 
Christ and other holy persons lived as " sacred places," and w^e have an account 
of them in the Bible. For this reason we call the countries 
spoken of in the Bible "the Bible Lands." They lie in 
Europe, Asia and Africa, principally in Asia. Sacred 
jieography is a description of the sacred places on the earth. 
The most sacred of all Bible lands is Palestine. The most 
sacred of all Bible cities is Jerusalem, in Palestine. It has 
been called " Jebus," " Jireh," "Salem," " City of David," 
"City of Judah," "Zion," "Holy City." It stands on several hills, which 




* These routes should be irtdicated distinctly and repeated on a map of Europe, 
better still, of the Eastern Hemisphere. 



;49 



together form a high ridge or tongue of land. It is about 2,500 feet above the 
level of the Mediterranean Sea, 32 miles away, and nearly 3,800 feet above the 
level of the Dead Sea, about 16 miles away. Its principal hills are Moriah, 
Ophel, Acra and Bezetha. 



Zion, 



Test Questions. 



How do we speak of those lands, cities, mountains, etc., where 
persons lived ? 

In what book do we have an account of them ? 

How do we speak of those countries mentioned in the Bible? 

Where do these lands lie? 

What is sacred geography? 

Which is the most sacred of all Bible lands ? 

Which is the most sacred of all Bible cities ? 

Give several of its names. 

On what does it stand ? 

How high above the level of the Mediterranean Sea? 

And how far from it in a straight line ? 

How high above the level of the Dead Sea ? 

And how far from it in a straight line? 

Name the principal hills of Jerusalem, 



Christ and other holy 



Air — "America. ' 

The liills that form thy 

throne 

Queenly .Tenisalem 

Recorfled be! 

The rallied Muriah's 

heijtrht, 

CM Ziun place of might, 

Ophel and Acra write, 

And Bezetha. 



LESSON III.— An Outlook from Jerusalem. 
Statem.ent No. 3. Standing in Jerusalem, facing, in a general way, the 
north-west, you look toward the city of Rome in Italy, about 1,450 miles away. 
Imagine a line reaching from Rome to Jerusalem, and entering 800 miles further 
into Arabia to the south-east. You have a line 2,250 miles long. Now standing 
in Jerusalem imagine a north-east and south-west line crossing this north-west 
and south-east line at Jerusalem and extending in each direction about 600 miles. 
The line would be 1,200 miles long. On the outline map, page 13, draw a pen- 
cil line from R to K and another from L to M. You have a cross, the stem of 
which covers 2,250 miles and the arms 1,200 miles, Jerusalem being at the center. 
You now have four lines and the four angles which they describe. By these lines 
and angles you can locate all the principal countries, waters, mountains and 
cities of the Bible world. Although Spain is mentioned in the Bible the Bible 
lands proper embrace the region between the island of Malta (Melita) on the west 
and Parthia, between the Caspian Sea and Persian Gulf, on the east, and between 
the Black Sea on the north and Ethiopia on the south, a distance from north to 
south of about 1,400 miles, and from east to west of about 2,400 miles — the dis- 
tance in America from Boston to Ogden in Utah, and from Lake Superior to 
New Orleans. 

Test Questions. 

What is the general direction from Jerusalem to Rome? 
What is the distance ? 

What imaginary line do we draw from Rome 
What is its length? 
What cross-line do we next draw ? 
What is its length ? 

Omitting Spain, what is the western limit of the Bible world ? 
The eastern limit? 

What northern and what southern limit do we fix? 
How far from Malta to Parthia ? 
How far from the Black Sea to Ethiopia ? 

By what American points east and west, north and south, do we illustrate the general 
size of the Bible world ? 



350 



LESSON IV.— A Study of Lines. 

Statement No. 4. The stem-line, 2,250 miles long, passes in a north- 
westerly direction through Arabia, Palestine, the Mediterranean Sea, the south 
end of the ^gean Sea, Greece (leaving Athens a little to the right, 580 miles from 
Jerusalem), the Ionian Sea, and Italy as far as Rome. The arm-line, 1,200 miles 
long, passes in a north-easterly direction through Egypt, crossing the River 
Nile, the Suez gulf of the Red Sea (not far from Mt. Sinai), Arabia Petrea, and 
Palestine, Syria (very near the city of Damascus) , crossing the River Euphrates, 
the land of Mesopotamia, the River Tigris, and reaching into Armenia near Mt. 
Ararat, and between the Black and Caspian Seas. 
Test Questions. 

How lon^ is the stem-line of the imaginary cross on the Bible world map ?. 

What is Its general direction ? 

Beginning at the south-east, name the countries and seas through which it passes. 

What ancient city does it leave a little to the right ? 

How far is this city from Jerusalem ? 

How long is the arm-line of the cross ? 

What is its general direction ? 

Beginning at the south-west, name the countries, mountains, water and cities, on or 
near its course. 

LESSON v.— A Study of the East Angle. 
Statement No. 5. Looking eastwardly 
from Jerusalem one finds two large bodies of 
water — the Persian Gulf and the Caspian Sea ; 
two rivers — the Euphrates and the Tigris. The 
eastern group of Bible lands : Armenia, Media, 
Parthia, Persia, Elam, Chaldea, or Babylonia, 
Mesopotamia, and Arabian deserta ; and the two 
great cities, Babylon, 560, and Nineveh, ^/o miles 
from Jerusalem. 

Test Questions. 

Looking eastward from Jerusalem, what two large bodies of water do 

What two famous rivers ? 

What eight Bible lands? 

What two great cities ? 

How far from Jerusalem are these two cities ? 




you find ? 



LESSON VI.— A Study of the South and West Angles. 
Statement No. 6. Looking in a southerly direction from Jerusalem one 
finds the Red Sea, with its two arms or gulfs — Suez and Akabah ; two divisions 
of Arabia — Petrea and Felix ; two Bible lands — South Egypt and Ethiopia ; 
two noted mountains — Hor and Sinai ; and two cities — Petra and Thebes. 
Looking westward are two African countries named in the Bible — Lower Egypt 
and Libya ; part of two European countries — Greece and Italy, the Great or 
Mediterranean Sea, with the islands of Crete, Melita and Sicily. 
Test Questions. 

Looking southwardly from Jerusalem, what large sea greets us ? 
What are its two northern arms or gulfs ? 
What two divisions of Arabia belong to the south angle t 
Whal two African countries come into view ? 



351 



What two mountains? 

What two cities ? . _ 

Looking westward, what two African countries are before us? 

And parts of what two European countries ? 

What sea ? 

What three islands? 

LESSON VII.— A Study of the North Angle. 

Statement No. 7. Four seas come into view in the north angle : a portion 
of the Mediterranean, the most of the ^gean and the whole of the Adriatic and 
the Black. Here, too, are parts of Italy, Greece, Syria, and Palestine, Mesopo- 
tamia and Armenia, and the whole of Asia Minor and Macedonia, together with 
the island of Cyprus and the many islands of the ^gean Sea, 
Test Questions. 

How many seas come into view in the north angle ? 

Name them. 

What European countries belong in part to this northern angle? 

What European country north of Greece is here included ? 

What Asiatic country in full ? 

What Asiatic countries in part? 

What islands belong to this angle ? 



LESSON VIII.— All the Bible Lands. 

Statement No. 8. The principal countries named in the Bible are easily 
distributed into four districts : i. Those north and east of the Euphrates valley; 
2. Those between the Euphrates valley and the Mediterranean ; 3. Those south 
of the Mediterranean ; 4. Those north of the Mediterranean. 

The list of Bible lands should be committed to memory in the following order. 
A sample chant on page 78 is not recommended, but will supply variety and 
amusement for a class of children and will help to fix these difficult names in 
their memory : 

Armenia, Media, Parthia, Persia, Elam, Chaldea, Mesopotamia. 

Assyria, Arabia, Philistia, Canaan, Phenicia, Syria, Ethiopia. 

Egypt, Libya, Macedonia, Spain, Italy, Greece, and Asia Minor. 



(4.) 


(2.) s <^-> 




Macedonia. 


Syria. ^ V Assyria. 


Armenia. 


Spain, Itaiy. Greece, j^^'^^ 


Phoenicia. -t^S Mesopotamia. 


Media. 


Mediterranean Sea. 


Canaan. "^ S Chaldea. 


Parthia. 


Libya. Egypt. 


Philistia. ^\ 
Arabia. • t 


Persia. 


(3.) Ethiopia. 


Elam. 



Test Questions. 

Into how many districts may we distribute the countries of the Bible ? 

Name them. 

Give the countries of the first district. 

Of the second, of the third, of the fourth. 

Recite th£ full list of the twenty-one Bible countries. 



352 



LESSON IX.— Seas, Gulfs and Rivers. 

Statement No. 9. Standing in Jerusalem, at the center of the great map- 
ci'oss (see Lesson IIL), and looking toward the west we see the Mediterranean 
Sea, or, as it is called in the Bible, " The Great Sea." It is 2,500 miles long. It 
fills the great western angle described by the cross. It is a great highway between 
Europe and Africa. Looking from Jerusalem toward the north angle we find 
tbree seas : the Adriatic and the ^gean to the north-west and the Black Sea due 
n<irth, while very near us is the Sea of Galilee. Looking to the east angle we 
have very near Jerusalem the Dead Sea, and in the north-east the Caspian Sea, 
and in the east the Persian Gulf. Looking southward we find the Red Sea and 
its two gulfs — Suez and Akabah — in the south angle. Looking again we find in 
the west angle the River Nile, and in the east angle the rivers Jordan, Tigris and 
Euphrates. These, then, are the principal waters of the Bible world : Mediter- 
ranean, Adriatic, ^^^ilgean. Black and Caspian Seas, Persian Gulf, Dead Sea, 
Galilee, Red Sea, with its Gulfs of Suez and Akabah, and the rivers Nile, Jordan, 
Tigris and Euphrates. 

Test Questions. 

What large sea in the western part of the Bible world ? 

"What two seas like side streets run out toward the north from the Mediterranean? 

What sea to the north in the north angle ? 

What sea eastward and not far from Jerusalem? 

What large sea to the north-east ? What large gulf to the east ? 

What sea in the south angle ? 

What two gulfs belong to this sea? 

Name in order the principal waters of the Bible world. 

LESSON X.— Mountains. 

Statement No. 10. There are several noble mountains or ranges of mount- 
ains in the Bible lands. On the north of Palestine, from 100 to 120 miles from 
Jerusalem, Lebanon and Hermon ; to the north-east Ararat ; to the east Nebo ; 
to the south Hor and Horeb, or Sinai. Ararat is from Jerusalem about 800 
miles, Sinai about 200. In Canaan besides the mountains of Jerusalem we should 
always remember Ebal, Gerizim, Gilboa, Tabor and Carmel. 
Test Questions. 

What mountains on the north of Palestine? 

How far from Jerusalem? 

What mountain associated by tradition with Noah's Ark north-east from Jerusalem? 

How far from Jerusalem ? 

What mountain east of Jerusalem associated with the death of Moses ? 

What mountains to the south ? How far from Jerusalem to Sinai ? 

Name the mountains of Canaan which we should always remember. 

LESSON XL— Palestine. 
Statement No. 11. The principal land in the Bible world is " Palestine," 
also called the " Holy Land," "Canaan," the " Promised Land," the " Land of 
Israel," and the " Land of Judah." It is situated on the east coast of the Med- 
iterranean Sea, and is about 160 miles in length ; at the north about 30 miles 
wide, at the south about 90. Palestine is bounded on the north by Svria; on the 
east by Syria and Arabian Deserta ; on the south by Arabia Petrea ; on the west 
by Philistia, the Mediterranean Sea and Phenicia. 



353 



Test Questions. 

What is the principal land of the Bible world ? 
Give six of the names by which it has been known. 
On what sea is Palestine situated ? 
What is the size of Palestine ? 
How is it bounded ? 




LESSON XII.— Towns of Palestine. 




Statement No. 12. There are many towns and 
cities in Palestine of which we shall learn later on. We 
now fix in mind ten of them. To the eastward : Bethany, 
2 miles, and Jericho, 17. To the southward : Bethlehem, 
6 miles, Hebron, 18, and Beersheba, 40. To the westward: 
Joppa, 35. To the northward : Bethel, to miles, Shechem, 
34, Nazareth, 65, and Dan, 105. 

Test Questions. 

Name the towns to the eastward of Jerusalem. 
To the southward. To the westward. To tlie northward. 
Name these ten towns in order and give the direction and 
distance of each from Jerusalem. 

Examination. 

Questions. — Distance from New York to Jerusalem ? Possible routes ? Distance from 
Gibraltar to Joppa ? On sea between Rome and Carthage — how far to Joppa ? On sea 
between Greece and Libya — how far to Joppa ? How far from Joppa to Jerusalem ? 
What is sacred geography } Which is the most sacred of all lands ? The most sacred of 
all cities ? Give other names of this most sacred city. How high is it above the Mediter- 
ranean Sea? Above the Dead Sea? Name its principal hills. Describe the imaginary 
cross indicated in Statement No. 3 — its length of stem and arms? What space do the 
Bible lands proper embrace ? What points and distances in America approximately cor- 
respond to this region ? Standing in Jerusalem and looking north-east, north and north- 
west, what lands and waters will you see? Looking east and south-east ? Looking south 
and south-west ? Looking west ? How far is Babylon from Jerusalem ? How far ? 
Direction and distance of Nineveh ? What Bible lands in Europe ? In Asia ? In Africa? 
Name in order given in Statjment No. 8 all the Bible lands. Name the principal seas 
of the Bible world. The principal gulfs. The principal rivers. Name ten principal 
mountains. How far from Jerusalem to Ararat ? To Sinai ? Name the five mountains 
of Jerusalem. Five other mountains in Palestine. Give the »ix names by which Pales- 
tine is known. What is the size of the land ? What are its boundaries ? Name ten of the 
principal towns in Palestine. 

Map Test. — Take an outline map (without names) and point promptlj' to the following: 
Armenia, Greece. Mt. Sinai, Jerusalem, Persia, Italy. Adriatic Sea, Persian Gulf, Mt. 
Ararat, Canaan, Arabia, Egypt, Bethlehem, Media, Libya, Macedonia, Phenicia, Athens, 
Parthia, Black Sea, Joppa, Caspian Sea, Chaldea. 

[Person passing a satisfactory oral examination on the above is entitled to a ticket of 
the Pilgrim Grade -a small ticket brought from Jerusalem in i^Sj for members of thsr 
Palestine Class.] 

23 



354 



m: 



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* See maps on pages 232 and 235. 



355 



^HE Palestine f la^^. 

A SOCIETY OF EXPLORATION IN BIBLE LORE AND 
BIBLE LANDS. 



SECOND SECTION.— Pilgrim Lessons. 

Come ye, and let us go up to the mountain of the Lord, to the house of the God of 
Jacob. Isaiah 2. 3. 

Let us go up at once, and possess it. Numbers 13. 30. 

Sweet land of vine-clad mountains, 
Golden plains, and gushing fountains. 
Where streams of milk and honey flow gently through. 

Responsive Reading. 

Leader, — Whereupon are the foundations of the earth fastened ? 

Class. — Or who laid the corner-stone thereof ; when the morning stars sang t6- 
gether, and all the sons of God shouted for joy ? 

Leader. — In the beginning God created the heaven and the earth. 

Class. — He stretcheth out the north over the empty place, and hangeth the 
earth upon nothing. 

Leader. — Now after the death of Moses the servant of the Lord, it came to 
pass, that the Lord spake unto Joshua the son of Nun, Moses's minister, saying, 

Class. — Moses my servant is dead ; now therefore arise, go over this Jordan, 
thou, and all this people, unto the land which I do give to them. 

Come, O my soul, in sacred lays. 
Attempt thy great Creator's praise: 
But O what tongue can speak his fame ? 
What mortal verse can reach the theme ? 

Enthroned amid the radiant spheres, 
He glory like a garment wears ; 
To form a robe of light divine, 
Ten thousand suns around him shine. 



■ 356 




357 

In all our Maker's grand designs, 
Omnipotence, with wisdom, shines; 
His works, through all this wondrous frame, 
Declare the glory of his name. 



Raised on devotion's lofty wing, 
Do thou, my soul, his glories sing; 
And let his praise employ thy tongue, 
Till listening worlds shall join the song. 



Thomas Blacklock, 



LESSON I.— Early Bible History. 

Statement No. 1. The Bible contains the history of our world in the 
earliest ages. It gives an account of the chosen family selected to bring into his 
incarnate life the Christ — "Son of God" and " Son of man." It records the 
lives of great and holy men selected or raised up to carry on the divine purposes 
in human history — priests, kings, prophets, apostles. It reports the birth, life, 
deeds, teachings, death, resurrection and ascension of Jesus Christ, and the labors 
and successes of the early Church which he came to establish. The Bible pre- 
sents to us incidentally the facts of sacred geography ; telling us about the lands, 
the waters, the mountains, the valleys, the towns and cities made holy by the 
divine history which was wrought out in connection with them. 

The earliest lessons in geography we find in Genesis, the first book of the Holy 
Bible. The earliest division of the earth's surface we find in Genesis i. lo: 
" And God called the dry land earthy and the gathering together of the waters 
called he seasy The earliest countries mentioned in Genesis are Eden, Genesis 
2. 8; Uavtlah, Genesis 2. ii ; Nod, Genesis 4. 16; Ethiopia, Genesis 2. 13 ; 
Assyria, Genesis 2. 14. Eden was located near Ararat, or further south, near the 
Persian Gulf. The old and earthly Eden we may 
never find. The heavenly Eden we may seek to 
enter and enjoy. Havilah and Nod are unknown. 
Assyria lay beyond the Tigris or Hiddekel River, 
with Nineveh as its capital ; and Ethiopia prob- 
ably lay on both sides the Red Sea in Arabia and 
EgTPt- The earliest river mentioned in Genesis 
is the " River of Eden," with its four branches or 
heads, Pison, Gihon, Hiddekel and Euphrates. 

The earliest mountain mentioned in Genesis is Mount Ararat, Genesis 8. 4. 
The earliest city mentioned in Genesis is Nod, about which we know nothing. 





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Test Questions. 

What history does the Bible contain ? 

Of what family does it give an account ? 

For what purpose was this family chosen ? 

What lives does it record ? 

What events connected with Jesus Christ does it report ? 

What facts of sacred geography does the Bible present to us? 



358 



Where do we find the earliest lessons in geography ? 

What is the earliest division of the earth's surface given to us in Genesis ? 

What are the earliest countries mentioned in Genesis ? 

Can any one give the actual location of the earthly Eden ? 

What is the earliest river mentioned in Genesis ? 

What heads or branches did it have ? 

What is the earliest mountain mentioned in Genesis ? 

What IS the earliest city mentioned in Genesis ? 



LESSON II.— From Adam to Noah. 
Statement No. 2. From Adam to Noah the principal home of the race was 



in the great valley Euphrates, or its neighbor- ,^ 
hood. This region embraces Armenia, As- 
syria, Media, Mesopotamia, Chaldea and Per- 
sia. It is of great beauty and fertility, watered 
by the Tigris, the Hiddekel, and by the Eu- 
phrates. North of this region are the Black 
and Caspian Seas, while on the south is the 
Persian Gutf. In Armenia are the mountains 
of Ararat. From Noah's covenant after the 
flood until the dispersion at Babel, about one 
hundred years, the race seems to center in the 
plains of Shinar, also called Chaldea and 
Babylonia. After the dispersion the descend- 
ants of Noah were scattered to various parts *h 
of the Eastern Hemisphere, in Europe, Asia and Africa. 



Beyond the sea, far, far away. 

Near Ararat's proud height, 
Long- years ago fair JSden lay, 

A land of joy and light. 
The land of Nod, with Enoch, stood 

Near great Asiyria, 
And Pison rolled its precious flood 

By golden Ilavilah. 
Old Ethiopia, too, was here. 

Where Gihon's waves were seen, 
And Hiddekel or Tigris flowed 

Beyond Eaphrales'itream. 
O'er all these lands the deluge swept ; 

Their places no more known, 
The names alone to us are left, 

In God's great book set down. 
When Time, that vast, o'erwhelming 

Shall all of earth remove, [sea. 

Thus may our names recorded be 

In God's great book above. 



Test Questions. 

In vi'hat great valley was probably the earhest home of the race ? 

What countries does this region include? 

What is its general character? 

By what rivers is it watered ? 

What seas to the north of it ? 

What gulf to the south ? 

What mountains are in Armenia? 

How long, probablj% after Noah's covenant until the dispersion at 
Babel ? 

During that century where did the race seem to center ? 

After the dispersion where were the descendants of Noah scat- 
tered ? 




LESSON III.— The Land of Abram. 

Statement No. 3. To Abram the Lord gave the land of Canaan, which was 
originally settled by the eleven sons of Canaan, who was the son of Ham. 
The eleven tribes of Canaan are the Sidonians, Hittites, Jebusites, Amorites, 
Girgasites, Hivites, Arkites, Sinites, Arvadites, Zemarites and Hamathites. Gen- 
esis TO. 20.* 

When Abraham came from his home in Padan-aram, or Mesopotamia, he 

* By the frequent and rapid repetition of these names scholars will soon recite them in 
concert so well as to make it a pleasant, and sometimes an amusing exercise. 



359 



Test Questions. 

What land did the Lord 
give Abram ? 

By what tribes was it set- 
tled? 

Who was the father of 
Canaan ? 

Name the eleven tribes 
of Canaan ? 

In going to Canaan, what 
desert did Abram cross ? 

What mountain S.-W, 
of Canaan did Abram visit? 

To what town in Canaan 
did he return ? 

At what other places did 
he have interests ? 

Where did he take his son 
as an offering to the Lord ? 

Where did he live when 
Sodom and Gomorrah were 
destroyed ? 

From what place did the 
wife of Abram' s son Isaac 
come ? 

To what place did Jacob 
go when he fled from Esau ? 

By what route did Jacob 
return to Canaan ? 

Where did his wife Ra- 
chel die ? 

Wkere did Jacob settle ? 



crossed the desert of Arabia to reach his new possession. He made a brief visit 
to Egypt, and on returning settled at Hebron. He had interests at Gerar and 
Beersheba. Here his sons and grandsons were born. On Mount Moriah, where 
Jerusalem was afterward built, he took Isaac as an offering to the Lord. At Hebron 
he lived when Sodom 
and Gomorrah were de- 
stroyed. Isaac's wife 
Rebekah was brought 
from Mesopotamia, or 
Padan-aram, where 
Abram spent his early 
life, and to the same 
region did Jacob go 
when he fled from Esau. 
Jacob returned after- 
ward to Canaan by the 
way of Gilead. Near 
Bethel his beloved wife 
Rachel died. Jacob 
afterward settled in He- 
bron. He afterward fol- 
lowed Joseph into 
Egypt, where he died. 




360 

LESSON IV.— Beview from the Creation to Noah. 

Statement No. 4. Four important events are recorded in the first eight chap- 
ters of Genesis : Firsts the creation ; second, the sin of Adam and his banishment 
from Eden ; third, the murder of Abel by his brother Cain ; fourth, the deluge. 

Among the principal persons belonging to this early period of Bible history 
are: The first man, Adam; the first mother. Eve; the first ynurderer, Cain; the 
first martyr, Abel ; the first of the Messiah line before the flood, Seth ; the nine 
of the Messiah line before the flood, Seth, Enos, Cainan, Mahalaleel, Jared, 
Enoch, Methuselah, Lamech and Noah.* Among these, the man who walked 
with God, Enoch; the oldest man, Methuselah; the son of the oldest man and 
father of Noah, Lamech; the preacher of righteousness and builder of the ark, 
Noah. He " was a just man and perfect in his generation, and Noah walked 
with God.'' 

Test Questions. 

What four important events are recorded in the first eight chapters of Genesis ? 

Who was the first man, the first mother, the first murderer, the first martyr ? 

Who was the first of the Messiah line before the flood ? 

Name the nine of the Messiah line before the flood. 

Who was Enoch ? 

Who was the oldest man ? 

Who was the son of the oldest man and father of Noah ? 

Who was Noah ? 

What was his ^reat work ? 

What do the Scriptures say of his character? 

LESSON v.— The Flood and the Ark. 

Statement No. 5. According to common computation, the "deluge" oc- 
curred about sixteen hundred and fifty-six (1656) years after the creation of 
Adam, and about twenty-three hundred and forty-eight (2348) years before Christ. 
God saved Noah and his family from the flood by means of an ark, which was 
built of gopher wood, pitched throughout with pitch. It had three stories, 
several rooms and an outside door. The ark was about 550 feet in length, 91 in 
breadth and 54 in height. In the ark were Noah and his wife, Shem, Ham and 
Japheth and their wives, eight persons in all; also beasts, clean and unclean, and 
fowls of the air. The flood lasted for one year. Noah left the ark on the 
mountains of Ararat. 

Test Questions. 

When, according to common computation, did the flood occur 

Whom did God save from the flood ? 

By what means did he save them ? 

Describe the ark. 

What was its length, breadth and height ? 

What did the ark contain ? 

How long did this flood last ? 

Where did Noah leave the ark ? 

* A mnemonic aid : 

Sin T7arly /^aused IVfisery. Tesus T7arly "\Tet T egal 

eth JlLnos V^ainan iViahalaleel fared J^^noch IVlethuselah \ ^ amech 

Necessities. 
oah. 



361 

LESSON VI.— Keview from Noah to Jacob. 

Statement No. 6. The various countries of the world have been peopled by 
nations descended from Shem, Ham and Japheth. From Shem came the Jews 
and other races of middle and southern Asia. From Ham came the ancient 
Canaanites, and from Japheth the inhabitants of Europe and northern Asia. 
Nimrod, an illustrious name in early Old Testament history, was a mighty 
hunter, or warrior, the son of Cush and grandson of Ham. He is called the 
builder of Babel. Babel was built in the land of Shinar. Nimrod also built other 
cities — Erech, Accad and Calneh. To punish the people for building the tower 
of Babel, God confounded their language and scattered them abroad upon the 
face of all the earth. The first of the Messiah line after the flood was Shem. 
The ten of the Messiah line after the flood were Shem, Arphaxad, Salah, Eber, 
Peleg, Reu, Serug, Nahor, Terah, Abram.* 

Abram was the father of the faithful, and called afterward Abraham. His 
wife was Sarah; his two sons, Ishmael and Isaac. The wife of Isaac, Rebekah; 
the sons of Isaac, Esau and Jacob. It was Jacob who prevailed in prayer, and 
whose name was changed to Israel. The wives of Jacob were Leah and 
Rachel. 

Test Questions. 

By whom have the various countries of the earth been peopled? 

What nations came from Shem, from Ham, from Japheth ? 

Who was Nimrod? 

What great city did he build ? What other cities ? 

How did God punish the people for building the city and tower of Babel? 

Who was the first of the Messiah line after the flood ? 

Name the ten of the Messiah line after the flood ? 

Who was Abram ? 

What was he afterward called ? 

What was the name of his wife and of his two sons ? 

Who was the wife of Isaac ? 

Name the sons of Isaac ? 

Who were the wives of Jacob ? 

LESSON VII.-Abram. 

Statement No. 7. Abram was the son of Terah, a descendant of Shem, 
He was born in Ur of the Chaldees, about 1,996 years before Christ. Ur of the 
Chaldees was possibly in upper Mesopotamia, not 
far from the Euphrates River. Two brothers of 
Abram are named Haran (the father of Lot) 
and Nahor. God commanded Abram to go into 
the land of Canaan. There are five principal 
movements or journeys of Abram reported: i. 
From Ur to Haran— about 20 miles; 2. From 
Haran, through Canaan into Egypt— about 800 miles; 3. From Egypt to the 
place of the altar between Bethel and Ai — about 250 miles ; 4. From the altar 

* Qin A n<i Quperstition T? nervate "Dagan "Daces. 

vjhem Xlrphaxad Oalah Hber leleg J\eu 

Select TVTation T^heu A nnounced. 

erug iS ahor 1 erah Xlbram. 




362 



to Hebron — about 30 miles ; 5. From Hebron to Gerar and Beersheba — about 
20 miles. 

Abram's first journey was from Ur to Haran, in Mesopotamia. Terah, his 
father, Lot, his nephew, and Sarah, his wife, accompanied him. He was about 
fifty-nine years old when he left Ur, He remained in Haran about sixteen years. 
While there Terah, his father, died, aged two hundred and five years. 

Abram's second journey was from Haran, through Canaan, into Egypt. His 
first principal stopping-place in Canaan was Sichem, or Shechem, a city between 
Mount Ebal and Mount Gerizim, about 34 miles from Jerusalem. His next stop- 
ping-place was on a mountain between Bethel and Ai, about 10 miles from Jeru» 
salem. Thence he journeyed, going on toward the south, and passed into 
Egypt because of a famine in Canaan. 




Test Questions. 

Who was Abram ? 
Where M'as he born ? When ? 
Where was Ur ? Near what river? 
Name two of his brothers and one of his nephews. 
What command did God give Abram ? 

Into how many movements or journeys may we divide his life ? 
Name each and the distance he traveled. 
What was Abram's first journey ? 
Who accompanied him ? 
How old was Abram when he left Ur ? 
How long did he remain in Haran ? 

What solemn event occurred at Haran while Abram remained 
there ? 

What was Abram's second journey ? 

What was his first principal stopping-place in Canaan ? 

How far from Jerusalem ? 

His next -stopping-place ? 

Distance from Jerusalem ? 

Where did he then go ? 

Why so far ? 

LESSON VHL— Abram. 

Statement No. 8. Abram's third journey was from Egypt to the place 
of the altar between Ai and Bethel. It was at this place that 
Abram and Lot separated because of the strife between their 
herdsmen. Lot chose all the plain of Jordan, and pitched his 
tent toward Sodom. In the plain of Jordan is the Dead Sea, 
about forty miles long and from eight to ten miles wide. The 
plain of Jordan may be seen from the hills near Bethel, and 
also from Jerusalem. Abram's fourth journey was from the 
place of the altar to the plain of Mamre, which is in Hebron. 
It was here that fourvery important events occurred in the 
life of Abram: i.) He delivered Lot from the kings of the 
East, Genesis 14; 2.) His son Ishmael was born. Genesis 16; 
3.) Three angels visited him on their way to Sodom, Genesis 
18; 4.) Sodom and Gomorrah were destroyed, Genesis 19. The kings of the 
East had taken Lot beyond Dan to Hobah, which is on the left of Damascus. 
From Hebron to Dan is about 125 miles, and Hobah was still further. Abram 
must have been eighty-four years of age when he thus pursued the kings. On his 



Jebus^ 




363 



return he met Melchizedek at Shaveh, or the King's Dale, near Jerusalem. He was 
about eighty-six years old when Ishmael was born, 
and about ninety-nine at the destruction of Sodom. 
It was about this time that his name was changed 
from Abram to Abraham. 



Test Questions. 

What was Abram's third journey ? 

What caused the separation between Abram and Lot ? 

Whither did Lot go ? 

What sea in the plain of Jordan ? Its size ? 

May the plain of Jordan be seen from the hills north 
of Bethel and Jerusalem ? 

What was Abram's fourth journey ? 

Mention four principal events which occurred while 
Abram was in Hebron. 

Whither did the kings of the East take Lot ? 

How far from Hebron to Dan ? 

What was Abram's age when this happened ? 

Who met Abram on his return ? 

How old was Abram when Ishmael was born ? 

How old when Sodom was destroyed ? 

When and where was Abram's name changed to Abraham. 



Mention now in cherrful song 
Lands that to the East beluug ; 
Old Armenia first recite, 
PartUia and Assyria write. 
Media next, and Persia show ; 
Through the laud of S/dnar go ; 
fiyria and Arabia bring, 
Canaan, Ethiopia sing ! 
Sgypt, land of Israel's woes. 
Where the Nile in beauty flows; 
We thy stately ruins see, 
Then U Lybia swiftly flee ; 
Gentile Islands far away. 
Where the shores of Europe lay; 
Sepliar mount and Araral, 
Last, the cities we repeat: 
With old Babel we begin, 
Widely famed for pride and sin ; 
Erech, Accad and Calneh, 
Restn, Rehobol/i, Cale/i, 
Xlneveh, Gaza, Lasha greet, 
Sidon and Gerar repeat ; 
Sodom and Gomorrah passed, 
Admah and Zeboim last. 



DisTANXK Table. 
From Jerusalem to 

Joppa 34 miles north-west. 

Shechem 34 miles north. 

Bethel 10 miles north-east. 

Hebron 20 miles south. 

Jericho 16 miles east. 



LESSON IX.— Abraham. 

Statement No. 9. The fifth journey of Abraham was from Hebron to 
Gerar and Beersheba, in the Philistines' land. It was at Gerar that Isaac was 
born, when Abraham was about one hundred 
years old. When Hagar and Ishmael were 
driven from Abraham's tent they went south 
into the wilderness, or desert, of Beersheba. 
Abraham took Isaac to offer him as a sacrifice 
to Mount Moriah, probably the present city of 
Jerusalem. Sarah was buried in the cave of 
Machpelah at Hebron, and the name of his second wife was Keturah. Abraham 
died about 1821 before Christ. At the time of his death his grandsons, Jacob 
and Esau, were probably about fifteen years of age. It is probable that in the 
time of Abraham Job lived in Uz, a country of Arabia. 

Test Questions. 

What was Abraham's fifth journey ? 

How old was Abraham when Isaac was born ? 

When Hagar and Ishmael were turned from Abraham's tent where did they go? 

To what place did Abraham take Isaac to offer him as a sacrifice ? 

Where was Sarah buried ? 

What was the name of Abraham's second wife ? 

When did Abraham die ? 

What was the age of his grandsons, Jacob and Esau, at the time of his death ? 

What noted Scripture character probably lived about the time of Abraham ? 



LESSON X. 

Statement No. 10. Isaac was born at Gerar about 1896 B. C, when 
Abraham was one hundred years old. He was taken to Mount Moriah and 



364 

presented as an offering to the Lord. At forty years of age he married Rebekah 
of Haran, in Mesopotamia. He resided at Lahai-roi, Gerar and Beersheba. 
The land of Moriah, to which Isaac was taken for sacrifice, was probably 
where Jerusalem now stands. Abraham sent a servant to his old home in Haran 
to secure a wife for Isaac, and this servant was probably Eiiezer of Damascus. 
Damascus was the capital of Syria, one of the oldest cities in the world, and 136 
miles from Jerusalem. Lahai-roi was a well in the desert, somewhere south of 
Beersheba. Isaac died al Hebron about 1716 B. C, aged one hundred and 
eighty years. 

Test Questions. 

Where and when was Isaac born ? 

How old was his father at that time ? 

Where did his father take him as an offering to God ? 

Whom did he marry ? 

How old was he at that time ? 

At what three places did he reside ? 

Where was the land of Moriah. 

What servant probably went to Haran to secure a wife for Isaac? 

Where is Damascus ? 

In what direction from Beersheba did Eiiezer start when he went on this mission ? 

Where was Lahai-roi ? 

Where and when did Isaac die ? 



LESSON XL— Jacob. 

Statement No. 11. Jacob was born at Beersheba, or Lahai-roi, about 1836 
B. C, when Isaac, his father, was about sixty years old. His principal journeys 
were : i.) From Beersheba to Padan-aram, which is the same as Mesopotamia, 
distant about 450 miles; 2.) From Padan-aram he returned to Hebron by the 
way of Gilead and the brook Jabbok, a distance of about 450 miles. He resided 
in Hebron until Joseph sent for him from Eg^'pt, the distance from Hebron to 
Memphis about 250 miles. It was on his journey to Padan-aram that at Bethel 
Jacob dreamed of a ladder let down from heaven. Bethel is about 10 miles north 
of Jerusalem. On his return from Haran to Canaan he passed through Shechem, 
Bethel and Bethlehem. His first stopping-place after entering Canaan was Suc- 
coth, probably the same as Bethshan or Scythopolis. Near Bethel Rachel 
died and was buried (Genesis 35. 19). It was at Peniel, or Penuel, east of the 
Jordan and near the brook Jabbok, that Jacob wrestled with the angel. 



Test Questions. 

Where and when was Jacob born ? 

How old was Isaac at the time of Jacob's birth? 

What were the other principal journeys of Jacob ? 

On which journey was it that he dreamed of a ladder let down from heaven? 

Where was this, and how far from Jerusalem ? 

Through what towns did he pass on his return from Haran to Hebron? 

What was his first stopping-place after entering Canaan? 

What happened near Bethlehem ? 

Where did Jacob wrestle with the angel ? 



365 



LESSON XII.— Esau. 

Statement No. 12. The name of Jacob's twin brother was Esau, who 
dwelt in the land of Seir, in the country of Edom, the mountainous region 
between the Dead Sea and the Red Sea. Jacob and Esau parted because of a 
strife concerning their inheritance, and they did not meet again for many years, 
until Jacob's return from Padan-aram. Esau and Jacob attended the funeral 
of their father Isaac at Hebron. The twelve sons of Jacob were: Reuben, Sim- 
eon, Levi, Judah, Zebulon, Issachar, Gad, Asher, Naphtali, Joseph, and Ben- 
jamin. In the division of land granted unto the twelve sons Joseph's portion 
was given to his two sons, Ephraim and Manasseh, and the descendants of Levi 
were priests unto God, and no tribal division was given them. Jacob died in the 
land of Goshen in Egypt, in 1689 B. C., aged one hundred and forty-seven years. 
He was buried in the cave of Machpelah in Hebron. 



Test Questions. 

What was the name of Jacob's twin brother? 
Where did he dwell ? 
Where is that land ? 
Why did Jacob and Esau part ? 
When did they meet again ? 

On what other occasion did Esau meet his brother Jacob ? 
What were the names of Jacob's twelve sons ? 

In the division of the nation into twelve parts for the twelve tribes, why did not the 
names of Joseph and Levi appear > 
Where and when did Jacob die ? 
How old was he ? 
Where was he buried ? 



Examination. 



Questions. — Name the first man, the first mother, the first martyr, the first murderer, 
the first of the Messiah line before Noah, the nine of the Messiah line before Noah, 
the ten of the Messiah line after and includ- 



Abraham's Joubnkvs. 

Miles. 
Ur to Haran, aboat (!) .... 90 
Haran through Canaan into Egypt, about 800 
From Egypt to Bethel .... 250 

To Hebron 30 

To Dp.n and Hobah and, return about . 300 
To Gerar and Beersheba .... 20 

To Mt. Moriah, with Isaac and return, about 50 



Total, 



1,470 



ing Abram. About what time is it believed 

that the deluge occurred ? What was the 

size of the ark ? By whom have the various 

countries of the earth been peopled ? How 

did God punish the people for building the 

city and tower of Babel ? Who settled 

Egypt ? Who settled Canaan ? The name 

of Abraham's father? Where and when was 

Abraham born? Whither did God command 

Abraham to go ? Give his five journeys. How old was Abraham when Isaac was born? 

Where was Sarah, his wife, buried ? How old was Abraham at the time of his death ? 

In what country did Job probably live ? Where and when was Isaac bom ? Where was 

the land of Moriah ? Where and when did Isaac die ? Where was Jacob born ? When? 

Where was it he dreamed of a ladder set down from heaven ? What were the names of 

his two wives ? Where did he reside when Joseph sent for him from Egypt ? Where 

and when did he die? How old was he? Where was he buried? Who was Esau? 

Where did he dwell ? Where did he meet Jacob on his return ? 



366 



Map Test.— On an outline map, without names, point promptly to the following: 
Armenia, Ararat, Beersheba, Ur, Goshen, Haran, King's Dale, Padan-aram, Damascus, 
Dead Sea, Hebron, Shechem, Jabbok, Dan, Bethel, River Euphrates, Bethlehem, Arabia! 



I^ouf^s* ^eparimeni— /Resident Qn^e. 




,Mi>tA^<-'^^ 



mMMMm»mMmmmmmmMmmmmmmmmmmmmmmmmmmm 



[Persons passing a satisfactory oral examination on the above are entitled to tickets of 
the "Resident Grade," and assignment to one of the following towns in Palestine. A fac- 
simile " Resident Grade " ticket, brought from Jerusalem, is published above. The 
blank to the left of the word " Assembly ' in the ticket is to be filled in with the name of 
the summer assembly at which the student passes his examination, or, if passed at home, 
the student may insert the name of the assembly to which he desires to attach himself— 
Chautauqua, New England, Lakeside, etc.] 



t 








• 




List of Towns, 


Cities and Mountains of Palestine to be 








Occupied by ' 


' Residents." 








Ai, 


Capernaum, 


Jezreel, 


Rama, 






Beersheba, 


Carmel, 


Joppa, 


Safed, 






Bethany, 


Dan, 


Kedesh, 


Sarepta, 






Bethel, 


Dothan, 


Lebanon, 


Shechem, 






Bethlehem, 


Ebal, 


Lydda, 


Shiloh, 






Bethsaida, 


Engedi, 


Magdala, 


Tabor, 






Cesarea Palestine 


;, Gerizim, 


Nain, 


Tel Hattin 






Cesarea Philippi, 


Hebron, 


Nazareth, 


Tyre, 






Cana, 


Jericho, 


Quarantania, 


Zidon. 




4 


„ 








« 



367 




368 



A SOCIETY OF EXPLORATION IN BIBLE LORE AND 
BIBLE LANDS. 



THIRD SECTION.— Lessons for Residents. 

Go and walk through the land and describe it and come again to me, that I may here 
cast lots for you before the Lord in Shiloh. And the men went and passed through the 
land and described it by cities into seven parts in a book and came again to Joshua. 
Joshua i8. 8, g. 

No, no, a lonelier, lovelier path be mine ; 

Greece and her charms 1 leave for Palestine. 

'I'here purer streams through happier valleys flow. 

And sweeter flowers on holier mountains blow. 

1 love to breathe where Gilead sheds her balm; 

I love to walk on Jordan's banks of palm ; 

I love to wet my feet in Hermon's dews ; 

1 love the promptings of Isaiah's muse ! 

In Carmel's holy grots I'll court repose. 

And deck my mossy couch with Sharon's deathless rose. 

— Pierpoint. 

Responsive Reading. 

Leader. — He sent a man before them, even Joseph, zc//^ was sold for a servant; 

Class. — Whose feet they hurt with fetters : he was laid in iron : 

Leader. — Until the time that his word came : the word of the Lord tried him. 

Class. — The king sent and loosed him ; even the ruler of the people, and let 
him go free. 

Leader. — He made him lord of his house, and ruler of all his substance. 

Class. — To bind his princes at his pleasure ; and teach his senators wisdom. 

Leader. — Israel also came into Egypt ; and Jacob sojourned in the land of 
Ham. 

Class. — And he increased his people greatly ; and made them stronger than 
their enemies. 

Leader. — He turned their heart to hate his people, to deal subtilely with his 
servants. 

Class. — He sent Moses his servant ; and Aaron whom he had chosen. 

Leader. — They showed his signs among them, and wonders in the land of Ham. 



369 

Class. — He sent darkness, and made it dark; and they rebelled not against 
his word. 

Leader. — He turned their waters into blood, and slew their fish. 

Class. — Their land brought forth frogs in abundance, in the chambers of their 
kings. 

Leader. — He spake, and there came divers sorts of flies, aiid lice in all their 
coasts. 

Class. — He gave them hail for rain, a7id flaming fire in their land. 

Leader. — He smote their vines also and their fig-trees ; and brake the trees of 
their coasts. 

Class. — He spake, and the locusts came, and caterpillars, and that without 
number, 

Leader. — And did eat up all the herbs in their land, and devoured the fruit of 
their ground. 

Class. — He smote also all the first-born in their land, the chief of all their 
strength. 

Leader. — He brought them forth also with silver and gold ; and t/iere was 
not one feeble person among their tribes. 

Class. — Egypt was glad when they departed ; for the fear of them fell upon 
them. 

Leader. — He spread a cloud for a covering, and fire to give light in the night. 

How gentle God's commands ! 

How kind his precepts are ! 
Come, cast your burdens on the Lord, 

And trust his constant care. 

Beneath his watchful eye 

His saints securely dwell ; 
That hand which bears all nature up 

Shall guard his children well. 

Why should this anxious load 

Press down your weary mind ? 
Haste to your heavenly Father's throne, 

And sweet refreshment find. 

His goodness stands approved, 

Unchanged from day to day : 
I'll drop my burden at his feet, 

And bear a song away. 

LESSON L— Joseph. 

Statement Ifo. 1. — The life of Joseph may be divided into four parts : 
Joseph a lad in Canaan ; Joseph a slave ; Joseph a prisoner ; Joseph " Ruler 
over all the land of Egypt." Joseph was born probably about 1745 B.C. In 
Haran, of Mesopotamia ; his first journey was with his father and family from 
Haran through Gilead and across the brook Jabbok to Shechem, Bethel, Bethle- 

24 



370 

hem and Hebron. His second journey was from Hebron to Shechem and 
Dothan, where his brethren were tending their flocks. His brethren seized him, 
intending to kill him ; but threw him into a pit and afterward sold him. They 
thought him the favorite of their father and of God, and therefore envied him. 
They sold him to some Midianites, merchantmen, who with a "company of 
Ishmaelites came from Gilead, with their camels, bearing spicery and balm and 
myrrh, going to carry it down into Egypt." 

They sold him for twenty pieces, or shekels, of silver, or about fifteen dollars. 
Joseph was at this time about seventeen years old. The Midianites " sold him 
into Egypt, unto Potiphar, an officer of Pharaoh and captain of the guard." It 
was probably in Memphis or Zoan that Joseph was sold. While he was a slave 
it is said of him, " The Lord was with Joseph and he was a prosperous man. 
. . . and his master made him overseer over his house." 

Test Questions. 

How will you divide the life of Joseph ? 

When and where was Joseph born? 

What was his first journey ? 

What was his second journey ? 

How did his brethren receive him at Dothan ? 

Why was this ? 

To whom did they sell him ? 

For how much did they sell him ? 

How old was Joseph at this time ? 

What did the Midianites do with Joseph ? 

In what part of Egypt was Joseph sold ? 

What is said of Joseph while a slave ? 



LESSON H.— Joseph. 

Statement No. 2. — We next find Joseph in prison through the influence of 
his wicked mistress. He was at this time about 26 years old, having been in 
Egypt nine years. About two years after he was put in prison Joseph inter- 
preted the dreams of two of his fellow-prisoners, the chief butler and the chief 
baker of Pharaoh, and the interpretation was fulfilled. Pharaoh also had two 
dreaxns which troubled him, and the butler told him of Joseph. Pharaoh then 
sent for Joseph, who came and interpreted his dreams, and he released him from 
prison, where he had been about four years, being at the time of his release 
about thirty years of age. Pharaoh now made Joseph ruler over all his house, 
and gave him the name Zaph-nath Pa-a-ne-ah, which means a " revealer of 
secrets." He married Asenath, the daughter of Potipherah, priest of On, which 
was about nine miles north-east of the present Cairo. Joseph had two sons, 
Ephraim and Manasseh, and when the famine occurred which Joseph had pre- 
dicted his own brethren came for food from Canaan. They came twice, and the 
second time he made himself known to them, sending this word to his father : 
*'God hath made me lord of all Egypt ; come down unto me, tarry not." At 
the time that Joseph's father came Joseph was about 39 years old. They 
had been separated for twenty-two years. He placed his father and brethren 
" In the best of the land, in the land of Rameses," or Goshen, "as Pharaoh 
had commanded." About 1689 B.C., when Joseph was 56 years old, h'S father 



371 

died. The body was embalmed and buried in the cave of Machpelah, in Hebron. 
The last verse of the book of Genesis contains this statement, " So Joseph died, 
being an hundred and ten years old ; and they embalmed him, and he was put 
i« a coffin in Egypt." 

Test Questions. 

Where do we next find Joseph ? 

How old was he at this time ? 

What important event occurred about two years after Joseph was put in prison ? 

What event brought him from prison ? 

What did Pharaoh do?_ 

How long had he been in prison? 

What honor did Pharaoh confer upon him? 

What name did he give Joseph ? 

Whom did Joseph marry ? 

Where was On > 

Wh?.l were the names of Joseph's sons? 

When the famine occurred which Joseph predicted, vvho came for food? 

Hov/ often did they come ? 

What word did Joseph send to his father? 

How old was Josepli when his father came? 

Tn what part of Egypt did Joseph place his father and brethren ? 

When did Jacob die ? 

What did Joseph do with his father's body ? 

Repeat the last verse of the book of Genesis. 

LESSON III.— Moses. 
Statement No. 3. Jacob and his sons came into Egypt about 1706 B, C. 
The Israelites, his descendants, left Egypt about 215 years afterward, or 430 
years after Abraham's first visit. When the Israelites first came to Egypt there 
were "threescore and ten'' of them. When they left there were "about six 
hundred thousand on foot that were men," and probably, with women and chil- 
dren, more than two and a half millions. The Israelites left Egypt because they 
were God's chosen people. And when Pharaoh oppressed them God led them 
from Egypt to their own land, the land of Canaan or Palestine. From Egypt 
to Palestine " through the land of the Philistines " it was not more than five 
days' journey ; but God led them through the wilderness of Sinai for forty years. 
He led them forth by the hand of Moses. We may divide the life of Moses into 
three periods of forty years each : Period i, Moses in Pharaoh's palace ; Period 
2, Moses a shepherd in Midian ; Period 3, Moses the leader of Israel. 

•J* 'i* ^ ^ . 

Test Questions. 

When did Jacob and his sons come into 
Egypt ? 

When did the Israelites, his descendants, 
leave ? 

What was the number of Israelites when 
they first came into Egypt? 

What was their number when they left ? 



Moses. 
Air : Ruckivgftam. 
Lo ! Mos<»s saved from Pharnoli's hand. 
By Phiirrifiirs dau^liler gently reared, 
By (ear i)iirsned to Jethro's land, 

Wliere God to liiin in flames appeared! 

Afrnin lie treads Esvptian soil, 
Aiinin in PharMoli's presence stands, 

And'clainis a brief relief from toil, 
A rest for Israel's wearied bands. 

Proud Plinraoh spurns tlie just request! 

Dire plagues l)i<<:li Heaven on Pharaoli pour 
Moses delivers the oppressed, 

And leads them forth to friendlier shores. 

Through learful sea and wilderness 
He hears the wonder-working rod! 

From Nebo sees the promised rest; 
Krou\ Pisgah's height ascends to God. 



Why did the Israelites leave Egypt? 
What was their own land ? 
How far is it from Egypt to Palestine? 
By whom did God lead them forth ? 
How may we divide the life of Moses ? 



372 

LESSON IV.— Moses in Egypt and Midian. 
Statement No. 4. — The parents of Moses were Amram and Jochebed, of the 
tribe of Levi. He had an older brother and sister, Aaron and Miriam. Moses 
was born in Egypt, probably about 1571 B.C. He was hidden by his mother 
three months ; found by Pharaoh's daughter. He was " Learned in all the wis- 
dom of the Egyptians and mighty in words and deeds." He grew up under the 
leading of the Lord, prepared to deliver his people from bondage. One day 
" He spied an Egyptian smiting an Hebrew ; " he "smote the Egyptian," and 
fled for his life to the land of Midian, which is in the eastern part of Arabia 
Petrea, south of the Dead Sea and the land of Moab. In Midian Moses kept 
the flock of Jr'thro, priest of Midian ; married Zipporah, Jethro's daughter, and 
remained in the desert until God appeared to him in the wilderness of Mount 
Sinai in a flame of fire, or a bush, and commanded him to go to Egypt and 
deliver the Israelites. God gave to Moses, as a spokesman unto the people, 
Aaron his brother, who met him on the way between Midian and Egypt ; and 
by the miracles of the serpent rod, the leprous hand, and the turning of the 
water to blood, Moses convinced the Israelites that God had sent him. 

Test Questions. 

Name the parents of Moses ? 

Give llie names of his brother and sister ? 

How did Moses come into the palace of Pharaoh? 

What education did Moses have ? 

What caused him to fly to Midian ? 

Where was the land of Midian ? 

What work did he do in the desert ? 

Whom did he marry? 

How did God appear to him ? 

What command did God give Moses? 

Whom did he give as a spokesman unto the people? 

By what miracles did Moses convince the Israelites that God sent him ? 

LESSON v.— Moses the Leader of Israel. 
Statement No. 5. — The people believed the words and works of Moses and 
Aaron. But when request was made of Pharaoh that the people might go into 
the desert and sacrifice unto the Lord their God, Pharaoh would not grant their 
request, but said to the taskmasters " let more work be laid on the men." By 
ten terrible plagues throughout the land of Egypt he effected the deliverance of 
the Israelites, i.) The river was turned into blood ; 2.) Frogs covered the land ; 
3.) The dust became lice in man and beast ; 4.) Swarms of flies were sent ; 5.) 
The cattle of Egypt died by a grievous murrain ; 6.) Boils broke forth on man 
and beast ; 7.) Thunder and hail, and fire mingled with hail ; 8.) Locusts cover 
the face of the land; 9.) Thick darkness for three days ; 10.) The first-born of 
the Egyptians slain. At this time God instituted the passover and the feast of 
unleavened bread among the Israelites. It is instituted in commemoration of the 
deliverance from the Egyptian bondage, and in anticipation of the death of 
Christ. Pharaoh's court at this time was probably at Zoan, one of the oldest 
cities of Egypt. Tiie children of Israel gathered probably at Rameses, about 
thirty-five miles from the Red Sea. Moses was the leader of Israel for forty 
years, during all their journeyings in Arabia. "And Moses went up from the 



373 



plains of Moab unto the mountains of Nebo, to the top of Pisgah, that is over 
against Jericho, . . . and Moses died there." And the Lord " buried him in a 
valley in the land of Moab, over against Beth-Peor ; but no man knoweth of his 
.sepulcher unto this day." 

Moses did not enter Canaan, because of a sin against God committed at the 
waters of Meribah Kadesh. At the time of his death Moses was 120 years old. 
His eye was not dim nor his natural force abated. 

Test Questions. 

Moses and Aaron received by the Israelites ? 

What request did Moses and Aaron make of 
Phaiaoh ? 

Did Pharaoh grant this request ? 

By what means did God effect the deliver- 
ance of Israel ? 

Name the ten Plagues. 

What feast did God at this time institute 
among the Israelites? 

Where was Pharaoh's court at this time? 

Where were the children of Israel probably 
gathered ? 

How long was Moses the leader of Israel ? 

Where dfd Moses die ? 

Where was Moses buried ? 

Why did he not enter Canaan ? 

What is said of Moses at the time of his 
death ? 




LESSON VL 

Statement No. 6. — The wanderings of Israel may be divided into five parts: 
I. From Rameses to the Red Sea. 2. From the Red Sea to Sinai. 3. From 
Sinai to Kadesh-Barnea. 4. Thirty-eight years of wandering in the wilderness, 
and the return to Kadesh. 5. From Kadesh to the Jordan. The children of 
Israel left Egypt on the fifteenth of the month Nisan, or about the first of 
April, 1491 B.C. " They journeyed from Rameses to Succoth ; " "from Suc- 
coth to Etham in the edge of the wilderness," where they turned and encamped 
by the sea " before Pihahiroth, between Migdol and the sea, over against Baalze- 
phon." It took them, to go from Rameses to the sea, probably three or four days. 
The Lord led them by day by a pillar of cloud ; by night by a pillar of fire. 
They ciossed the Red Sea upon the dry ground, the Lord causing the sea to 
divide for them. Pharaoh pursued the Israelites, and, following them into the 
sea, was destroyed, with all his army. From Suez to Mount Sinai is about one 
hundred and fifty miles. The following stopping-places on this part of their 
trip are recorded : Marah, Elim, Red Sea, Wilderness of Sin, Dophkab, Alush, 
Rephidim, and Sinai. The principal events which occurred between Suez and 
Mount Sinai : i. At the Red Sea " Moses and the children of Israel sang a song 
unto the Lord." 2. At Marah, fifty miles south of Suez, the bitter waters were 
sweetened. 3. At Elim they found "Twelve wells of water and threescore and 
ten palm-trees. 4. In the Wilderness of Sin the people murmured, and God 
sent them manna. 5. At Rephidim water came out of the smitten rock ; Israel 
fought with Amalek, and prevailed ; Jethro, the father-in-law of Moses, visited 



374 



Test Questions. 

When did the children of Israel leave Egypt ? 

Describe their journey from Rameses to the Red Sea. 

How long did it require to go from Rameses to the sea? 

How did the Lord lead Israel ? 

How did they cross the Red Sea ? 

What became of Pharaoh ? 

How far is it from Suez to Mount Sinai ? 

Name their principal stopping-places on this part of their journey. 

Enumerate the principal events which occurred. 




LESSON VII.— The "VATandering Continued. 
Statement No. 7. — The children of Israel arrived at Sinai on the first month, 
Sivan, or about the middle of May, 1491, about forty-five days after leaving 
Rameses. The mountains of Sinai are lofty, precipitous, and barren. The 
most celebrated are Mount Serbal. Mount St. Catharine, Um Shumar, and Jebel 
Mousa. While Israel was encamped at Sinai, i.) God revealed the Ten Com- 
mandments and other important laws ; 2.) Moses went up into the mount and 
remained there forty days and forty nights, receiving from God directions con- 
cerning the 1 abernacle ; 3.) while Moses was on the mount Aaron made a golden 
calf and the people worshiped it ; 4.) Again Moses spent forty days and forty 
nights in the mount, after which the Tabernacle and its furniture were made and 
Aaron and his sons consecrated ; 5.) At the newly-erected Tabernacle God gave 
Moses the directions recorded in the book of Leviticus ; 6.) Nadab and Abilui, 
sons of Aaron, were destroyed for offering strange fire before the Lord ; 7.) On 
the first day of the second month, in the second year after leaving Rameses, God 
commanded Moses to number the children of Israel ; 8.) The position for the 
several tribes during their encampments and journeyings was assigned. The 
children of Israel remained at Sinai about one year, and left on the twentieth 



375 



day of the second month, in the second year. From Sinai they went three days' 
journey to Taberah, then along the shores of Akabah, and up the wady Arabah 
to Kadesh, in the wilderness of Paran. Among the principal events of this 
journey are the following : i.) At Taberah the people tnurniured and super- 
natural fire consumed many of them. The word Taberah means " a burning ;" 
2.) At Kibroth-Hattaavah the multitudes who lusted for flesh were fed on quails 
and destroyed. The word means "the graves of lust ;" 3.) At Hazerolh, which 
is about thirty miles from Sinai, Miriam was smitten with leprosy for her com- 
plaints against Moses. Kadesh is in the wilderness of Zion, in the wilderness 
of Paran, near the land of Canaan, eleven days' journey from Horeb. 




THE TABERNACLE. 

Test Questions. 

When did the children of Israel arrive at Sinai ? 

What can you say of the mountains of Sinai ? 

Recall eight principal events which took place while Israel was encamped at Sinai? 

How long did the children of Israel remain at Sinai, and when did they leave ? 

Give an ontline of their journey from Sinai to Kadesh. 

What happened at Taberah ? At Kibroth-Hattaavah ? At Hazeroth ? 

Where is Kadesh ? 



376 



LESSON VIIL— The "Wanderings Continued. 

Statement No. 8. — At Kadesh twelve spies were sent to search the land of 
Canaan. Only two of them, Caleb and Joshua, encouraged the people to go up 
and possess it. Discouraged by the other ten the people wept, and murmured 
against Moses and Aaron. Then the Lord said, "They shall not see the land 
which I sware unto their fathers." And then God gave this command to 
Moses, " To-morrow turn you and get you into the wilderness by way of the Red 
Sea." Early the next morning the children of Israel resolved to go up into 
Canaan, but were attacked and smitten by the Amalekites and Canaanites. It is 
difficult to trace the children of Israel in their thirty-eight years of wandering. 
We find them, thirty-eight years later, the second time at Kadesh, in the month 
Nisan, 1453 B. C. During their wanderings : 1. Korah and his companions, 
about two hundred and fifty persons in all, rebelled against Moses and were 
destroyed. 2. About one hundred and forty people were destroyed the following 
day for murmuring against Moses. 3. Aaron's rod budded. — Numbers 17, 

Test Questions. 

What important event took place while the children of Israel were at Kadesh ? 

What command did God give Moses? 
I What resolve did the children of Israel make early the next morning? 

What was the effect of their attempt ? 
i^ Is it possible to trace the children of Israel in their thirty-eight years of wanderings ? 

Where do we find them at the end of that period ? 

What events occurred during their wanderings, as given by Moses ? 




MOUNT HOR. 



LESSON IX. 

Statement No. 9. — During the second visit of Israel to Kadesh : i. Miriam 
died. 2. The people murmured. Water again brought from a rock, and for a 
sin thereby committed by Moses and Aaron they are interdicted from entering 
Canaan. 3. Edom refused to let Israel pass through his territory. The route 
of the children of Israel from Kadesh to Jordan was, first, from Kadesh to 



37^ 



Mount Hor, thence, by way of Elath and Eziongeber on the Gulf of Akabah, 
"to compass the land of Edom." Journeying northward they crossed the 
"Valley of Zered," the land of Moab, the brook Arnon, and, passing through 
the land of the Amorites by the mountains of Abarim, pitched on the plains of 
Moab, east of Jordan and opposite Jericho. While at Mount Hor Aaron died. 
Between Mount Hor and Zered fiery serpents were sent among the people. 
After crossing the Arnon they were opposed by Sihon of Heshbon, king of the 
Amorites, and Og, king of Bashan. While on the plains of Moab : i. Balak, 
king of the Moabites, sent for Balaam, a prophet of Mesopotamia, to curse 
Israel. Instead of cursing he blessed them. 2. Israel indulged in the idol- 
atrous practices of Moab, and about 24,000 persons were destroyed. 3. Moses 
numbered the people of Israel. 4. Went to war with the Midianites. 5. Moses 
delivered his farewell address. This address is contained in the book of Deut- 
eronomy, 6, "And Moses went up from the plains of Moab, unto the mount- 
ain of Nebo, to the top of Pisgah," and God showed him the land of Canaan. 
And Moses died there. 




-e^'c^'^ 



LAND OF CANAAN. 



The Wanderkrs. 
Air : "Home, Sweet Home." 
Behold, from the scene of their bondage and woe. 
The people of God thrnngh the wilderne>is go I 
They seek for the land on llicir fatliers bestowed ; 
A home for llieir nation, long promised ot God. 

Home, home, swv et, sweet home '. 

They wander as exiles in search nf a home! 
Jehovah is with them. The heavens drop bread ; 
The sea gives a pathway throngh which tliey are led ; 
The rrcks yield them water; their loes are o'ercome, 
And God leads his peoi)l« to Cauaau, their home. 

Home, home, sweet, sweet linnie '. 

God bringeth his people to Canaan, their home ! 
Like them we are wandering o'er life's dreary waste, 
Like them to a Canaan of promise we haste I 
O Father, be with us, while strangers we roam. 
And safely conduct us to heaven, our home I 

Home, home, sweet, sweet home '. 

O father, conduct us to heaven, our home! 



*^ Test Questions. 

What events occurred during the sec- 
ond visit of Israel to Kadesh ? 

Give the route of the children of Israel 
from Kadesh to Jordan. 

What important event occurred at Mt. 
Hor? 

What occurred between Mount Hor and 
Zered ? 

After the Israelites crossed the Arnon 
what kings opposed and were conquered 
bj' them ? 

Give the principal occurrences on the 
plains of Moab. 



378 



LESSON X.— Principal Mountains of the Bible. 
Statement No. 10. — The principal mountains of the Bible are the follow- 
ing: the Mountain of the Ark, Ararat (Genesis 8. 4) ; the Mountain of the Law, 
Sinai, or Horeb, in Arabia (Exodus 19. 20 ; Deut. i. 6) ; the range between the 
Dead Sea and the Red Sea, Mount Seir (Deut. 1.2); the mountain of Aaron's 
death, Mount Hor (Numbers 20. 22-29) i the mountains of the North, Lebanon 
and Anti-Lebanon (i Kings 4. :iS) ; and Hermon, also called Sion, Shenir, and 
Sirion (Deut. 4. 4-8); the mountains east of the Jordan, Jebel Heish, Jebel 
Hauran, Bashan, Gilead, Abarim, Nebo, Peor; the mountains west of the Jordan, 
Naphtali, Jebel Safed, Tell Hattin, or Mount of Beatitudes, Carmel, Tabor, 
Little Hermon, Gilboa, Ebal and Gerizim, Mount 
Rimmon, Ephraim, Quarantania, Mountains of 
Judah, Mountains of Jerusalem. The mountains 
of Jerusalem, Mount Olivet, Mount of Corruption, 
Bezetha, Ophel, Acra, Zion, Calvary. 



Test Questions. 

On what mountain did Noah's ark rest ? 

On what mountain was the law given ta Moses ? 

What range of mountains between the Dead Sea and 
the Red Sea ? 

For what is Mount Hor celebrated ? 

What mountains in the northern part of the Holy 
Land? 

What other names has Hermon ? 

Name the mountains east of Jordan. 

Give a list of the mountain^ west of the Jordan. 

Name the mountains of Jerusalem. 1 



The Sacrkd Mountains. 

Air: \V,^.cl/and. 

To sacred lands our steps we bend, 

Ol " sncred inniii'.tHins " speak ; 
The lofly Ararat a'^cvnd, 
Onr way t'> Ifnr and Seir wend, 

And 'lli,rel,\ silence break. 
Descend Ironi ancient Lrhanun, 

Reach Ihriiiini's !^nn\\\ crest; 
To Xa/ifUalt and CnriUft run, 
Where victory F.lijali w-.n. 

And then on Taiior rest. 
Now TJit/e I/eriiion, desolate, 

Near wi'd '^i/lma see; 
^/>rt/and Geriziu, we niHte, 
At Jii,iim„it,JS/-/iralM, (Gilead wait, 

And thence lo .V<-/<<. flee. 
Acra, Murial,, Bezetlia, 

Zion and Oj'hel name, 
]n silence iTMZe on O/ivel, 
The loved and sacred Co/i'irj/ greet, 

Of saddest, sweetest lame". 



LESSON XL— Valleys, Deserts, and Caves. 

Statement No. 11. — The principal valleys of the Bible lands: Lebanon, 
Jordan, Plain of Esdraelon, or Valley of Megiddo, Jezreel, Plain of Sharon, 
Ajalon, Achor, Jericho, Eshcol, Gerar, Gihon, Hinnom, or Tophet, Jehosha- 
phat, or Kidron, Tyropeon or Cheesemongers. The principal deserts of the 
Bible lands : Jeshimon, or Wilderness of Petrea, great Desert of Arabia, East of 
Palestine, Wilderness of Red Sea, Shur. Etham, Sin, Sinai, Paran, Edom, Zin, 
Judea. The principal caves of the Bible lands : Adullam, Makkedah, Engedi, 
Cave of Fifty Prophets, Machpelah. 



Test Questions. 

What valley between Lebanon and anti-Lebanon ? 

Through what valley does the great river of Palestine run ? 

What plain is referred to in Hosea 1.5? 

What plain running down the western shores of Palestine? 

Name other valleys in Palestine. 

Name the principal deserts of the Bible lands. 

Name the principal caves. 



379 



l^^^ 



NO. 7. THE VALLEYS OF CANAAN. 

Air — Arranged from " Natalie, the Maid of the Mill." * 






:t*=fe= 



^J 



1. Now the vales of Pal - es -tine in joy - ful notes we sing, 

2. Ge - rar, then, and Jer - i - cho, A - chbr, and A j - a - lou; 



fe-=^=S: 






^i 



First from Esh - col'.s no - ble vine, The 'pur -pie clusters bring. 
To the Ty - ro - pe - an go. To Hin-noiu and Gl - hon. 



S^=^^^fSI=£?Et^^;^^feLBpE=!«i^ 



3. Leb - a - non, where Bal - bek lies; Jor -dan, too, we view; 




i=t:fe 



:-^g 



To the love - ly Es - dre -lou, Our muse in rapture flies: 



i 



Jez - reel next and Sharon, Where queen - ly, queen - ly 






1?=1ti^5i=5;: 



S?:^^: 



=1-^ 



ro - ses bloom, queenly, queen - ly ro - ses bloom, queenly ro - ses bloom. 



LESSON Xn.— WTaters of the Bible Lands. 



Statement No. 12.— The principal seas of the Bible lands are : Mediterra- 
nean, also called "Great Sea," " Sea of Joppa," " Utmost Sea," " Sea of Phil- 
istines," Sea of Adria, or the Adriatic, Red Sea, with its gulfs, Suez and 
Akabah, Dead, or Salt Sea, Sea of Galilee, also called "Tiberias," "Gennesar- 
eth," and " Chinnereth," " Huleh," or the " Waters of Merom." The principal 
rivers and brooks of the Bible lands are: River of E<3en, with its head or 
branches, Pison, Gihon. Hiddekel, and Euphrates ; Rivers of Babylon, 
Chebar, and Gozan ; "River of Egypt," called Sihor or Shihor, same as the 
Nile; " Rivers of Damascus," Pharpar and Abana, or Amana ; " Besor," 
" Kanah." " Kishon," BeUis, Leontes, Kidron, Zered, or " The Brook of the 
Willow ; " Arnon, Jabbok, Hieromax, and Jordan. 



* Used by permission of A. C. Peteks & Bed., Proprietors and Publishers of the Melody, Cincinnati, Ohio. 



380 



%0VLi9ti* ^epaxtmenf—^xpUr^r Grade. 



J7y;<7 i8. ^il/fi>tc-.-coJtr-. 



Test Questions. 

Which is the largest body of water belonging to the Bible region ? 

What is that sea called in Ezra ? In Deuteronomy ? In Exodus ? 

Name the sea associated with the children of Israel, 

Name the seas of Palestine. 

Name the principal rivers and brooks of the Bible lands outside of Palestine. 

Name the principal rivers and brooks of Palestine. 



Examination. 



On some map point promptly to the birthplace of Joseph ; trace his first journey — the 
journey he made in search of his brethren. Point to Cairo. Point to the probable resi- 
dence of his father-in-law. Where was the land of Goshen ? Where was Zoan ? Where 
the great pyramid ? Point to the river of Egypt, and give its other name. Point to the 
brook of Egypt. What two gulfs at the north end of the Red Sea? Across which did 
the Israelites pass ? Point to Sinai. Kadesh. Where did the Israelites find twelve wells 
of water and threescore and ten palm-trees ? Where was the manna first given ? Point 
to Mount Hor, Moab, Arnon. Through what land did Balaam go? Point to the 
" Great Sea." The Dead Sea. The Sea of Galilee, The waters of Merom. What is 
the length of the Mediterranean Sea? The Dead Sea? The Sea of Galilee? Point to 
the valleys of Lebanon, Sharon, Esdraelon, Jesreel, Jordan, Jehoshaphat, Ashkelon. 
Trace on a map a general outline of the journeys of Joseph, of Moses, of the wanderings 
of the children of Israel. 

[Persons passing a satisfactory oral examination on the above are entitled to a ticket of 
the Explorer's Grade, brought from Jerusalem in 1887.] 

[Explorers may choose for residence and study any Bible mountain, city or country out- 
side of Palestine.] 



381 



THE PALESTINE CLASS. 

ft 

A SOCIETY OF EXPLORATION IN BIBLE LORE AND BIBLE 

LANDS. 



FOURTH SECTION.— Lessons for Explorers. 

So Joshua took the whole land . . . and gave it for an inheritance unto Israel accord- 
ing to their divisions by their tribes. Josh. ii. 23. 

And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless 
David took the castle of Zion, which is the city of David, i Chron. 11. 5. 

Walk about Zion, and go round about her ; tell the towers thereof. Mark ye well her 
bulwarks, consider her palaces. Psa. 48. 12, 13. 

Thou favored home of God on earth, 
Thou heaven below the sky. — Heber. 

There towered the palace ; there in awful state 

The temple reared its everlasting gate ; 

No workman'?; steel, no ponderous axes rung ; 

Like some tall palm the noiseless fabric sprung ; 

Majestic silence ! then the harp awoke. 

The cymbal clanged, the deep-voiced trumpet spoke ; 

And Salem spread her suppliant arms abroad. 

Viewed the descending flame, and blessed the present God. 

— Montgomery, 



Responsive Reading. 

Joshua I. I, 2 ; i Kings 2. 12 : i Kings 4. 25, 31-33 ; Psa. 137. i, 2 ; John i. 
I, 14 ; I Tim. 3. 16. 

Leader-. — Now after the death of Moses the servant of the Lord it came to 
pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, 

Class. — Moses my servant is dead ; now therefore arise, go over this Jordan, 
thou, and all this people, unto the land which I do give to them. 



Leader. — Then sat Solomon upon the throne of David his father ; 

Class. — And his kingdom was established greatly. 

Leader. — And Judah and Israel dwelt safely, every man under his vine and 
under his fig-tree, 

Class. — From Dan even to Bersheba, all the days of Solomon. 

Leader. — He was wiser than all men ; 

Class. — And he spake three thousand proverbs ; and his songs were a thou- 
sand and five. 



2S2 

Leader. -^Kw^ he spake of trees, from the cedar-iree that is in Lebanon even 
unto the hyssop that springeth out of ihe wall ; 

Class. — He spake also of beasts, and of fowl, and of creeping things, and of 
fishes. 



Leader. — By the rivers of Babylon, there we sat down ; yea, we wept, when 
we remembered Zion. 

Class. — We hanged our harps upon the willows m the midst thereof. 



Leader. — In the beginning was the word, and the word was with God, and 
the word was God. 

Class. — And the word was made flesh, and dwelt among us, , . . full of grace 
and truth. 

Leader. — Without controversy great is the mystery of godliness : 

Leader. — God was manifest ki the flesh, justified in the Spirit, seen of angels, 
preached unto the G&ntiles, believed on in the world, received up into glory. 



Blest Palestine. 



BY MRS. S. M. I. HENRY. 



Air : "i^ar, Far at Sea.''' 

Land of song ! and land of story ! 

Holiest memories are thine : 
They are wreathed round thee in glory, 
Blest Palestine ! 

Land of joy ! how every spirit 

Round thy name its hopes doth twine 
How it thrills the heart to hear it, 
Blest Palestine ! 

Land of love ! what love exceeding 

Hallowed all those scenes of thine ! 
Hallowed by a Saviour's bleeding, 
Thee, Palestine. 

Land of woe and land of wailing ! 

Grief and chains and sin are thine ; 
In the dust thy pride is trailing, 
Curs'd Palestine ! 

Land of hope ! Prophetic vision 

Views again those vales of thine, 
Clad with bloom, a sweet elysian — 
Fair Palestine ! 



383 




LESSON I.— Joshua. 

Joshua was the successor of Moses. He led the children of Israel across the 
Jordan 1451 B. C, forty years after the crossing of the 
Dead Sea. Beyond Jordan they encamped at Gilgal, 
kept the passover, captured Jericho, were defeated at Ai, 
and assembled at Ebal and Gerizim. After many battles 
with native kings Joshua divided the land for an inherit- 
ance into nine tribes and the half tribe of Manasseh. 
The tabernacle of the congregation was set up at Shi. j^^^^ ^ ^ 
loh, and the six cities of refuge were appointed : Kadesh 
Shechem, Kirjath-arba or Hebron, Bezer, Ramoth-U 
gilead, Golan. At Shechem Joshua assembled the children of Israel before his 
death and delivered his farewell address. He died about 1426 B. C, aged no 
years. The body of Joseph, which had been brought from Egypt, was buried in 
Shechem. 

Test Questions, 

1. Who was the successor of Moses ? 

2. What river did Israel cross, and 
when ? 

3. What was their first encampment 
beyond Jordan ? 

4. What three principal events occurred 
while they encamped in Gilgal ? 

5. Near what two mountains did they 
then assemble ? 

6. What did Joshua do after capturing 
the land .•* 

7. Where was the tabernacle of the 
congregation set up ? 

8. What six cities of refuge were ap- 
pointed ? Name them. 

Q. Where did Joshua assemble the 
Children of Israel before his death ? 

10. Where did he die ? 

11. Where was the body of Joseph 
buried ? 



Home for the Pilgrims. 
Air : I'm a Pilgrim and Pm a Stranger. 
Jpwisli pilgrims, ye weary pilgrims, 
Wliy this sorrow," wliy this sorrow in your hearts! 
Our iiob)e chieftain on Nebo dying. 
The land "f promise before us lying. 
We are pilgrims, dislieartened pilgriins, 
Worn and wearied on our way to Canaan's shore. 
Long and sadly through burning deserts 
We have journeyed, we liavo journeyed to this land ; 
In the desert our fathers sleeping. 
And we, their offspring, in Moab weepiug. 
We are pilgrims, disheartened pilgrims, 
W.rn ano wearied on our way to Ciiuaan's shore. 
Jewish pilgrims, O cease v"ur mourning! 
God hath chosen, God h.itli chosen you a guide ! 
And throneh Jordan your armies bringing, 
(if our shouts of victory through I anaan ringing,) 
The noble Joshua the land shall conquer, 
An 1 in peace ye weary pilgrims shall abide. 
Halleluiah '. we praise Jehovah ! 
Our Redeemer, our Reedeenier and our friend? 
Into Canaan he s.on will guide us, 
'Neath liis pavilion will safely hide us 1 
We are pilgrims, Vpjoicinir pilgrims, 
And we soon shall dwell in Canaan's blessed land ! 



LESSON II.— The Judges. 

Instead of expelling the Canaanitesat once from the land, as God commanded, 
the Jews made leagues with them, even forgetting God, and worshiped idols. 
As a consequence of this idolatry they were often overcome by their enemies and 
held in bondage. They were oppressed by various kings and tribes : Moabites, 
Mesopotamians, Northern Canaanites, Midianites, Philistines, Ammonites, and 
others. Among the great deliverers or judges whom God raised up for Israel 
were Othniel, Deborah, Gideon, Jephthah, and Samson. There was a great 
battle fought in the plain of Esdraelon, beyond Mount Tabor, near the river 
Kishon, between Deborah and Barak, on the one hand, and Sisera, the captain 
of the Canaanites. The book of Ruth is supposed to record an incident which 
probably occurred during the rule of Gideon. Sanjson, the strong man, was 



384 



the son of Manoah, of the tribe of Dan. The story of his wonderful deeds will 
be found in the book of Judges, chapters 14-16. After Samson, Eli, the high- 
priest, ruled Israel, and to him Anna brought little Samuel, her child, to minister 
before the Lord in the tabernacle at Shiloh. The pi'ophet Samuel followed Eli, 
and " Samuel judged Israel all the days of his life, and he went from year to year 
in circuit to Bethel,and Gilgal, and Mizpeh, and judged Israel in all those places. 
And his return was to Ramah, for there was his house." i Sam. 7. 15-17. 



Test Questions. ' 

1. Of what crimes were the children of Israel guilty 
after the death of Joshua ? 

2. What was the consequence of this idolatry? 

3. Name some of the tribes who oppressed them. 

4. Name some of the deliverers or judges of Israel. 

5. What battle was fought in the plain of Esdraelon ? 

6. Who were the leaders on both sides ? 

7. To the times of which judge does the book cf Ruth 
belong ? 

8. For what was Samson celebrated? 
g. Who followed Samson ? 

ID. What beautiful storj' of a reverent little child is 
connected with the times of Eli? 

11. Who followed Eli ? 

12. N-ame some of the places embraced in his circuit. 

13. When did Samuel die ? 



The Fifteen Juhges. 
We name the ancient judgres 

Who governed Israel's race, 
When tliey to Canaan coining 

Received their promised place ; 
With Olkniel beginning. 

Who smote the eiiptern king; 
Ehud who banished Moab, 

And Shamyar next we sing. 
Next Deborah and Barak, 

Who Sisern withstood, 
And smote tlie hosts of Jabin 

By Kishou's ancient flood ; 
Then^/rffrmofOphra, 

Whom God to victory led, 
Ahlmeltch. and Tula, 

And Jair of Gilead. 
JejMia, the " man of valor," 

Ihzau and Etim write; 
Ahdon (inri Sammm follow, 

The man of lordly might; 
Oltl Eli next lec.rding, 

By noble Samuel place : 
Thf-e are tlie ancient judges 

Who governed Israel's race. 



LESSON III.— The Kings of Israel, Saul and David. 

The Israelites requested Samuel to make them a king, that they might be 
governed " like all the nations." Under the divine leading Samuel selected as 
first king Saul, the son of Kish, a Benjamite, a choice young man and a goodly, 
and there was not among the children of Israel a goodlier person than he. 
From his shoulders upward he was higher than any of the people, i Sam. 9. 2. 
Saul was chosen king of Israel 1095 B. C. Two years after his appointment he 
organized a standing army of three thousand men. He fought with the Philis- 
tines, and during this war he offered sacrifice contrary to God's command and 
was reproached by Samuel. He also fought against the Amalekites and Moab- 
ites, the Midianites and Edomites and the kings of Zobah. On account of Saul's 
transgressions against God the Spirit of the Lord departed from him and an 
evil spirit from the Lord troubled him. He was relieved by David, the son of 
Jesse, a Bethleheraite, who played upon an harp before him. It was this David 
who slew the Philistine giant Goliath of Gath. Jonathan, Saul's son, became a 
warm friend of David ; but David's popularity excited the envy and hatred of 
Saul, who tried to slay him. David married Michal, the daughter of Saul. He 
had a stormy time until the final war with the Philistines, when Saul consulted 
the witch of Endor, near Gilboa, and the day after, on Mount Gilboa, died, 
having reigned forty years. David's life may be divided into four parts : i. His 
youth. 2. His wanderings while pursued by Saul. 3. Seven and a half years' 
reign over Judah only. 4. Thirty-three years' reign over all Israel and Judah, 



385 



David chose as his capital the place of the Jebusites, the " stronghold of Zion ; 
the same is the city of David." His son Absalom cruelly conspired against 
him, and on this account for a time David fled from the city of Jerusalem. About 
the sixth month before the death of David Solomon was inaugurated king. 

Test Questions. 

1. What request did the Israelites make j 
of Samuel ? 

2. \\ hoin did Samuel select as first king? 

3. What of his appearance ? 

4. When was Saul chosen King of Israel ? 

5. What did he do two years after his ap- 
pointment ? 

6. Of what great sin was Saul guilty 
during his war against the Philistines. 

7. Against what other nations did he 
fight? 

8. What w-as the eflfect of Saul's continued 
sin against the Lord ? 

9." How was he relieved ? 

10. ^\'hat giant did David slay? 

11. \\'ho became David's faithful friend ? 

12. What effect did David's popularity 
have upon Saul ? 

13. Whom did David marry ? 

14. In what war did Saul die ? 

15. Where did he die ? 

16. How long did he reign ? 

17. Who succeeded Saul as king? 

18. How do you divide the life of David ? 
iQ. How long did he reign over Judah 

alone ? 

20. How long over Judah and Israel ? 

21. What place did he choose for his capi- 
tal ? 

22. What evil conspirator gave him so 
much trouble ? 

23. Who was king after David ? 

24. When was he inaugurated ? 



King David. 

Air: " Rejoice, or Millennium." 

" In Hebri'ii he reigned over Judah seven years 

and fix months- and in Jerusalem he reigned 

thiilv ami three years over all Isrneiand Juduh." 

2 Saiitt. 5. 5. 

Verse 1. — Song of Judah. 
(To be sung by part of the class.) 
Rejoice, rejoice, O Judah's sons and daughtets, 
Rejoice, rrj"icr, for Judah's king luith couie : 
From Ziklajr, in Philistia's plai». 
The exiled D.-ivid come? aguiu: 
Rej'iice, rejoice, O Judah's sous and daughters, 
Rejoice, rejoice, fT Judah's kins; hath cunie 
The shepherd-boy of Belhleliem, 
The friend beloveci of JoUiitJiiiu, 
Whose harp appeaseil the an-ered king, 
Who slew Goliath with his sling; 
Rejoice, rejoice, O Judah's sons and daughters. 
Rejoice, rejoice, David to Hebron comes. 
Verse 2.— Song of all Israel. 
(To be sung by the whole class.) 
R-joice, rejoice, let Israel's tribes uniting 
Rejoice, rejo'ce, and come to ciowu their king; 
The shepherd-boy ■ f Bethlehem 
Shall build tny walls, Jerusalem: 
Rejoice, rejoice, let Israel's tribes uniting 
Rejoice, rejoice, and come to crown their king 
Jerusalem m strength shall rise. 
The proudest city 'neaili the skies: 
A noble king to us is given, 
Renowned on earth and l^ved in he.iven . 
Rejoice, rejoice, let Israel's tribes uniting 
Rejoice, lejoice, and come to crown their king '. 



LESSON IV. — Map Lessons. 

It will be interesting to find on the map the first encampment of Israel in 
Canaan — Gilgal ; the city of Jericho, captured by Israel ; the city of Ai, where 
Israel was defeated because of Achan's sin ; the mountains of Ebal and Gerizim, 
where Israel met. It may be interesting to point to the cities of refuge and to 
point out the route of the ark of God which the Philistines captured from 
Israel. Find the following passages: I Samuel 4. 3, 4, 5, 11; 5. 12; 7. i; 
I Chronicles 13. 5 ; II Samuel, 6. 10-12. 

The word mizpeh means watch-tower. There were several Mizpehs in Pales- 
tine. Mizpeh of Benjamin was probably the same as Neby Samuil, less than 
five miles north-west of Jerusalem. Rachel's sepulcher, to which reference is 
made in I Samuel 10. 2, was south of Jerusalem, near Bethlehem, and 
Gibeah, the residence of Saul, was in the tribe of Benjamin, about five miles 
north-east of Jerusalem. David was born in Bethlehem. The tribes of Is- 
rael may easily be committed to memory^Judah, Simeon, Benjamin, Dan, 
Ephraim, Manasseh, Issachar, Zebulon, Asher, Naphtali, Manasseh East, Gad, 
Reuben. 

25 



.386 



Test Questions. 

1. What was the first encampment of Israel in Canaan ? 

2. What city did Israel capture ? 

3. In attempting to capture what citj^ were they defeated, and for what reason ? 

4. To what mountains did thej- come at the bidding of Joshua? 

5. What is the meaning of the word " mizpeh ? " 

6. Where is probably AJizpeh in Benjamin? 

7. Where was Rachel's sepulcher? 

8. Where was Gibeah. the birthplace and residence of Saul ? 

9. Where was David born ? 

10. Name the twelve tribes of Israel and point to each tribe. 

Examination. 
(The following questions having been answered, a certificate will be given to the Ex- 
plorer who will now become a Dweller in Jerusalem. The following is a copy of the 
Dweller's certificate brought from Jerusalem) : 









<>^S2^f 



Dweller in Jerusalem Grade. 



0^0. 18. 4/tt>u^e^^ ^ 

Questions. — Who was the successor of Moses ? Across what river did he lead Israel ? 
What year did they cross ? What was their first encampment in Canaan ? Name some 
of the tribes against which Joshua and the Israelites carried on their wars. Name some 
of the judges who followed Joshua. Give some facts about Samson, the strong man. 
Under whose administration did little Samuel appear in Shiioh ? What was his mother's 
name? By what nation was the ark of God taken from Shiioh? To what countrj' did 
they take it? Can you give a list of the fifteen judges? Who was the first king of 
Israel? By whom was he selected? Who was bis successor? In what city did the 
successor of Saul reign for seven j-ears ? In what city for thirty-three years ? Name the 
unworthy son of David. Name the son who succeeded him on the throne. 

Map Test. — On an outline map point to the following places: Gilgal, Ebal, Ai, He- 
bron, Jerusalem, Shechem, Gerizim, Mizpeh of Benjamin, Rachel's sepulcher, Gibeah, 
Bethlehem, the tribe of Asher, Reuben, Benjamin, Ephraim, Zebulon, Simeon, Manas- 
seh, Dan, Gad, Manasseh East. 



387 



LESSON v.— Solomon and the Captivities. 

Solomon was inaugurated king about 1015 B. C, when he was nineteen years 
old. He married the daui^hter of Pharaoh, king of Egypt. He reigned over all 
kingdoms from the river Euphrates unto the land of the Philistines, and unto 




the border of Egypt. It is said that during his reign " Judah and Israel dwelt 
safely, every man under his vine and under his fig-tree, from Dan to Beer- 
sheba, all the days of Solomon." He built a sglendid temple. The servants 



388 

of Hiram brought down from Lebanon unto the sea, and in the sea by floats 
to Joppa, timber of cedar and fir, and brought the gold from Ophir. The 
temple was dedicated 1003 years B. C. One of the most important cities built 
by Solomon was Palmyra, a city in the Syrian desert, north-east of Damascus. 
Solomon became an idolater. He reigned forty years, and died 975 B. C, and 
was buried in the city of David. Rehoboam, his son, reigned in his stead. 
There was then a division of the kingdom, Rehoboam ruling over the tribes of 
Judah and Benjamin, and Jeroboam over the remaining ten tribes. The king- 
dom of Israel lasted 254 years, and the kingdom of Judah 387 years. The great 
prophets, Elijah and Elisha, lived in the kingdom of Israel, The Israelites were 
carried away captive into Assyria, and 134 years later the kingdom of Judah was 
destroyed and the kingdom and people taken captive to Babylonia. It was 
during this captivity that Daniel appears in history. The story of Daniel will 
be found in the book of Daniel. 

Test Questions. 

1. When was Solomon inaugurated king ? 

2. How old was he ? 

3. Whom did he marry ? 

4. What was the extent of his kingdom ? 

I 5. What was the condition of the people during his reign ? 

6. What great work did he perform ? 

7. Where did he procure the material ? 

8. When was the temple dedicated? 

9. Name one of the important cities built by Solomon. 

10. What great crime did Solomon commit? 

11. When did he die ? 

12. How long did he reign ? 

13. Where was he buried ? 

14. Who reigned in his stead ? 

15. Into what two parts was his kingdom divided ? 

16. Who was king of Judah ? 

17. Who was king of Israel? 

18. What two great prophets belonged to the kingdom of Israel ? 

19. Where were the people of the kingdom of Israel carried captive ? 

20. Where were the people of the kingdom of Judah carried captive ? 

21. In connection with which of the captivities did Daniel appear? 



LESSON VI.— From the Captivities to Christ. 

A few of the inhabitants of Israel, who were carried captive into Assj^ria, may 
have returned with the people of Judah to Jerusalem, but the majority probably 
wandered further east and never returned. They are called "the lost tribes." 
The inhabitants of Judah remained in Babylonish captivity about seventy years. 
It was during this captivity that Nebuchadnezzar the king became insane for 
seven years. And the great feast was held during Belshazzar's reign, when the 
mysterious writing appeared on the wall, which only Daniel could interpret. It 
was soon after this that Daniel wa* cast into a lions' den, probably at Shushan, 



389 



in Persia. The great prophet Ezekiel about this time preached to the Jews. 
Under Cyrus, successor of King Darius, a proclamation was issued, and the Jews 
were permitted to return to Jerusalem. Nehemiah went up to Palestine, and 
under the last term of Nehemiah's authority the prophet Malachi lived. At the 
time of their return to Palestine the Jews were subjected to the Medes and Per- 
sians, and so continued until Alexander the Great conquered Persia, 331 B. C. 
After a variety of governments Jerusalem and Palestine were taken by the 
Romans under Pompey, 63 B. C, and Herod the Great placed on the throne at 
Jerusalem. 




Test Questions. 

Did any of the inhabitants of Israel return to their native land? 

What about the majority of them ? 

What are they called ? 

How long did the inhabitants of Judah remain in Babylonish captivity? 

Name some of the kings of Babylon with whom Daniel became acquainted. 

Where was Daniel probably cast into the lions' den ? 

What prophet preached about this time to the Jews? 

Who succeeded Darius? 

What proclamation did he issue ? 

What did the people do when they leturned to Jerusalem? 

Name two faithful Jews who went up with the people. 

What prophet lived during the last term of Nehemiah's authority? 

At the time of their return to Palestine to what government were the Jews subject ? 

How long did they so continue ? 

When did Alexander the Great perish ? 

When did the Romans take Jerusalem ? 

What king was placed on the throne of Jerusalem ? 



390 



LESSON VII.— Christ. 
At the time of Christ's birth Augustus was emperor of Rome. John the 
Baptist came as the forerunner of Christ. Christ was born in Bethlehem of 
Judea, in the days of Herod the king. His first journey was from Bethleliem to 
Jerusalem, to be presented in the temple. His second journey was from Bethle- 
hem to Egypt, and Egypt to Nazareth, where he spent his childhood. His 
third journey was when he was twelve years old, from Nazareth to Jerusalem, a 
distance of about seventy miles. John the Baptist commenced preaching in the 
fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor 
of Judea, when Jesus himself began to be about thirty years of age. Christ at 
this time made a journey from Nazareth to the Jordan unto John, to be baptized, 
this baptism taking place probably near the mouth of the Jordan, about twenty 
miles from Jerusalem. After his baptism Christ fled into the wilderness of 
Judea, where he was tempted. He performed his 
first miracle in Cana of Galilee, about seven miles 
north of Nazareth. Jesus had his conversation with 
Nicodemus at Jerusalem, on his way from Judea into 
Galilee, and passed through a city of Samaria, which 
is called Sychar, where he met and conversed with 
the woman of Samaria. At Cana of Galilee he healed 
the son of a Capernaum nobleman then in Caper- 
naum. After his next visit to Jerusalem Jesus re- 
turned to Galilee, where he preached his celebrated 
*' Sermon on the Mount." This mount was possi- 
bly Tell Hatten, a hill not far from the city of 
Galilee. He restored to health the daughter of 
Jairus, in Capernaum. He raised the widow's son 
at Nain. He stilled the storm on the sea of Galilee, 
and another time walked on the waters. At Bethsaida, near this sea. he fed five 
thousand persons. In the countries of Tyre and Sidon he healed the daughter 
of the Syrophenician woman. Christ was transfigured either on Mount Hermon 
or Mount Tabor. He attended the Feast of Tabernacles in Jerusalem ; raised 
Lazarus to life in Bethany ; cured two blind men near Jericho ; made his tri- 
umphal entry into Jerusalem ; spent several days in Bethany and Jerusalem just 
before his crucifixion and the institution of the Lord's Supper; suffered in 
Gethsemane ; was examined before Annas, Caiaphas, Pilate and Her^d ; he was 
scourged, mocked, crucified, and buried. He rose from the dead, and after the 
resurrection remained on earth forty days, visiting Jerusalem, Emmaus, Lake 
Gennesaret, Capernaum, and the Mount of Olives. From the I^Iount of Olives, 
near Bethany, he ascended to heaven, having spent over thirty-three years on the 
earth. 

Test Questions. 

1. Who was emperor of Rome at the time of Christ's birth ? 

2. Who came as the forerunner of Christ ? 

3. Where was Christ born ? 

4. What was Christ's first journey ? His second journey ? His third journey ? 

5. How far is it from Nazareth to Jerusalem ? 

6. Whjen did John the Baptist commence preaching? 




391 



7. What journey did Christ make about this time? 

8. In what part of Joidan was he probably baptized? 

9. Where did Christ go after his baptism ? 

10. Where did he perform his first miracle? 

11. Where did Christ have his conversation with Nicodemus? 

12. In goin^ from judea to Galilee what stopping- j^ 
place did'he find ? *** 

13. What woman did he meet there ? 

14. Where was Christ when he healed the son of 
the Capernaum noblemait ? 

15. After his next visit to Jerusalem where did 
Christ go ? 

16. Where did he preach his first sermon ? 

17. Where did he restore the life of the daughter 
of Jairus? 

18. Where did he raise the widow's son ? 

19. On what sea did he still the storm at one time, 
and at another time walk on the waters? 

20. Where did he feed the 5,000 persons ? 

21. What miracle did he perform in the coasts of 
Tyre and Sidon ? 

22. Where was he transfigured? 

23. Where did he raise Lazarus to life ? 

24. Where did he cure the two blind men ? 

25. Into what city did he make his triumphal 
entry ? 

26. Give some of the latest facts of his life. 

27. At what places did he appear after his resur- 
rection ? 

28. From what place did he ascend into heaven ? 

29. How long had he dwelt on the earth ? 



There is a Hoi.y Land, 
Air: " IIup/ii/ Land." 

BY MISS S. M. IRISH, OF ILLINOIS. 

111. re is a lioly land 

Ciilleil Palestine, 
Round which the Christian heart 
Will ever twine. 
Sacred each l.eipht sublime — 
Sacred each creepinjj vine — 
Sacred each scene of thine — 
Blest Palestine! 
There in that holy land, 

The feet have trod 
or prophets, priests, and kings, 
Ansfels and God. 
There Abram's f. ith was tried, 
There David sang and died. 
There Christ was cuicified, 
In Palestine. 
O for this holy land 

Piay, pilgrims, pray, 
That all its shame .inil sin 
Pass soon away. 
That the morn may shine. 
Morn of love and peace divine, 
On the lair Palestine, 
Blest Palestine. 



LESSON VIIL— Paul. 



Christ chose twelve apostles, one of whom, 
Judas Iscariot, betrayed him. After the ascen- 
sion of Christ there were assembled in Jerusa- 
lem Peter, and James, and John, Andrew, Philip 
and Thomas, Bartholomew and Matthew, 
James the son of Alphaeus and Simon Zelotes, 
and Judas the bn^ther of James. Matthias was 
appointed to fill Iscariot's place. These men 
were faithful and laborious men, who testified 
even unto death in favor of their Master. The 
great apostle afterward miraculously raised up 
was Saul, the persecuting Pharisee, who was 
born in Tarsus, a city of Cilicia in Asia Minor. 
Pharisee named Gamaliel, a doctor of the law 




^affep of mnnan. 



His teacher in Jerusalem was a 
Saul was converted to Christianity 
in Damuscus, having been convicted on his way from Jerusalem. From Jerusa- 
lem to Damascus is about 136 miles. From his conversion to the time of his first 
Christian labors in Antioch Saul traveled from Damascus to Arabia and back 
(Gal. I. 17), from thence to Jerusalem, Cesarea and Tarsus (Acts 9. 26-30), and 
from Tarsus he was brouorht to Antioch by Barnabas (Acts 11. 25, 26). Antioch 
is in Syria, on the Orontes River, 300 miles from Jerusalem and 30 from the 
Mediterraiaean Saa. 



392 



Test Questions. 

1. How many apostles did Christ choose ? 

2. Which one betrayed him ? 

3. Who were assembled at Jerusalem after the ascension ? 

4. Who was appointed to fill Iscariot's place? 

5. What can you say of these men ? 

6. What great apostle was afterward miraculously raised up? 

7. Where was Saul born ? 

8. Who was his teacher in Jerusalem ? 

9. Where was he converted to Christianity ? 

10. How far is it from Jerusalem to Damascus? 

11. Trace Saul's travels from his conversion to the time of his first Christian labors in 
Antioch. 

12. Where is Antioch? 



LESSON IX.— Paul. 



Paul's first missionary tour was from Antioch to Seleucia, Cyprus, and Perga 
in Pamphylia, Antioch in Pisidia, Iconium, Lystra, and Derbe. He returned to 
Antioch. He made this tour about the year 45, traveling about 1,500 miles. 
His second missionary tour was from Antioch through Syria and Cilicia to Lys- 
tra and Derbe, through Phrygia and Galatia to Musia and Troas. From Troas 
to Samothracia, Neapolis and Philippi, where he and Silas were imprisoned 
and the jailer converted. Then he went to Thessalonica and Athens and Cor- 
inth, and returned by Ephesus to Jerusalem and Antioch. (Acts 15. 36-41 ; 
chapters 16, 17, 18.) 

Paul addressed the Athenians on the Areopagus, or Mars Hill, about 55 A. D. 
His third missionary tour was from Antioch through Asia Minor to Macedonia 
and Greece. From Greece to Philippi, crossing the ^gean Sea to Troas ; from 
Troas to Assos, Mytilene, Samos, Miletus, Tyre, Plolemais, Cesarea, and Jerusa- 
lem. This tour was made about 68 A. D. In Jerusalem he was attacked by a 
mob of Jews, was rescued by the Roman guard, delivered several addresses to 
the people in Hebrew, before the Sanhedrin, be- 
fore Felix at Cesarea, and two years later before 
Felix and Agrippa, at the same place. He sailed 
from Cesarea to Sidon, and from Sidon by Cy- 
prus to Cilicia, Crete, the Island of Melita (now 
Malta), on the shores of which his vessel was 
wrecked. Three months afterward they took a 
ship of Alexandria for Syracuse, and thence to 
Rhegium, Puteoli, Appii Forum, the Three Taverns, and Rome. " Paul was suf- 
fered to dwell by himself with a soldier who kept him." (Acts 28. 16.) He was 
detained at R'>me two whole years, during which time he preached the Gospel to 
all who came to him ; and tradition says that he was beheaded, and thus died a 
martyr. John, the beloved disciple, is supposed to have survived, and was exiled 
to the Isle of Patmos, a rocky and bare island on the yEgean Sea, about 15 miles 
in circumference. Christ, through John, sent epistles to the seven churches in 
Asia Minor, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and 
Laodicea. John died at Ephesus about the year 99, aged between 90 and 100 
years. 




393 



Test Questions. 

1. What was the apostle's first luissiunary tour? 

2. Wlien did he make this loui : 

3. How far did he travel ? 

4. What was liis second missionary tniir? 

5. U here did he address the Athenian.-. ? 

6. Ill what year « as this? 

7. Trace his third missionary tour. 

8. In what year was it made? 

9. W hat difficulties awaited him in Jerusalem? 

10. By whom was he re>cued ? 

11. What jjtihlic addresses did he deliver after 
this in Palestine ? 

12. What favor svas srranted Paul in Rome ? 

13. How lung wa.-. he detained there? 

14. What tradition have we concerning his 
deat+i ? 

15. What apostle is suppo.sed to have survived 
all the rest ? 

16. To what place was he exiled ? 

17. Where is Patmos ? 

18. Name the seven churches of Asia Minor, 

19. Where and when did John die ? 




Examination. 

[Persons passing a satisfactory oral examination on the following will receive a " diplo- 
ma" printed on paper brouglit from Jerusalem in 1887.] 

Questions. — Name the three great kings who succeeded the 
Judges. What was the extent of Solomon's kincrdom ? Whence 
did the material come for the building of Solomon's temple? 
When was the temple dedicated ? What was Solomon's great 
sin? How long did he reign? When did he die? Who 
reigned in his stead ? Name the two kingdoms into which 
Palestine was divided after Solomon's death. Py whom were 
these two kingdoms carried into captivity ? Which one was 
restored to Jerusalem ? Where did Daniel prophesy ? Under 
what general was Jerusalem taken by the Romans? When? 
Give a simple statement of the principal events in the life of 
Christ. Events in the life of Paul. Where did St. John die ? 

Map Test.— Point to Palmyra, Damascus, Tyre, Kingdom 
of Israel, Kingdom of Judah, Jopp;i, Athens, Shushan, Antioch, 
Euphrates, Arabia, Bethany, Dan, Sidon, Nain, Jordan, Philip- 
pi, Hermon, Bethlehem, Melita, Olivet, Cilicia, Rome, Patmos. 




APPENDIX. 



■f TTE are confident that the following additional testimomes, 

' * (from Dr. Bingham,) concerning the devotion of the early 

Church to the Word of God, will be acceptable to our readers : 

It is noted by Sozomen and Palladius of Marcus the Hermit, 
that he was so expert in the Scriptures when he was but a 
youth that he could repeat all the Old and New Testament 
without a book; and it is observable, that as there were many 
eatechetic schools in those times for explaining the Scriptures 
to the catechumens, so there were also schools appointed in many 
Churches to instruct the youth in the knowledge of the Scriptures. 
When Gregory, the apostle of the Armenians, first converted 
that nation, it is said in his Life that he set up schools hi 
every city, and masters over them, by the king's command, to 
teach the Armenian children to read the Bible : and Theodoret 
relates a remarkable story of Protogenes the scribe, that when 
Valens, the Arian emperor, banished him to Antinoe, inThebais, 
in the utmost parts of Egypt, he, finding the greatest part of 



The Church School. 395 

the city to be heathens, set up a chanty school among the7n, and 
taught them the Holy Scriptures^ dictating to them in writing 
short-hand David's Psalms, and making them learn such doctrines 
of the apostolical writings as were proper for them to understand, 
by which means he hrought many, both of the children and parents, 
over to the Christian faith. And it has been observed before, 
that, by the canons of some councils, such sort of charity 
schools were appointed to be set up in cathedrals and other 
churches, where, no doubt, according to the custom of those 
days, children were taught to read the Scriptures. These 
rules were renewed in several councils under Charles the 
Great and the following princes. Particularly in the Second 
Council of Chalons, anno 813, it was appointed, that according 
to the order of Charles the Emperor, bishops should set up 
schools to teach both grammar and the knowledge of the 
Scriptures; and in the Council of Toul, or Savonieres, in Lor- 
raine, the decree was renewed, that schools of the Holy 
Scripture and human learning should be erected; forasmuch 
as, by the care of the religious emperors in former days, by 
this means both ecclesiastical knowledge and human learning 
had made a considerable progress in the world; and Mr. 
Wharton will furnish the inquisitive reader with many other 
rules and canons, made about the same time, to promote and 
encourage the learning of the Scriptures. 

Eusebius says of the Holy Scriptures : *' They were trans- 
lated into all languages, both of Greeks and barbarians, 



396 Appendix. 

throughout the world, and studied by all nations as the oraclea 
of God." Chrysostom assures us that "the Syrians, the 
Egyptians, the Indians, the Persians, the Ethiopians, and a 
multitude of other :jations, translated them into their own 
tongues, whereby barbarians learned to be jyhilosophers, aud 
women and children with the greatest ease imbibed the doctrine 
of the GospeV Theodoret says the same, that "every nation 
under heaven had the Scripture in their own tongue. The 
Hebrew books were not only translated into Greek, but into 
the Roman, Egyptian, Persian, Indian, Armenian, Scythian, 
and Sauromatic languages, and, in a word, into all tongues 
used by all nations in his time." The like is attested by 
St. Jerome, St. Austin, and many others. 

" Constantino himself," as is observed by Eusebius, " was 
wont to employ himself in the Gliurch, partly by joining in tlie 
public prayers with the people, and partly by taking the l)ooks 
of the divine oracles into his hands and exercising his mind in 
the contemplation of them ; " and probably for this reason he 
ordered Eusebius to prepare fifty copies of the Bible for the 
use of the Church of Constantinople, as his letter to Eusebius 
witnesses; for it is observed, and spoken to his praise by 
Eusebius in another place, that by his means ' innumerable 
multitudes, both of men and women, exchanged the food of 
their bodies for that of their souls, tliat rational food which 
was so agreeable to rational minds, aud which they obtained 
oy readmg the Holy Scriptures." 



The Church School. 397 

The testimony of Clirysostom : "For this reason," says lie 
to the people to whom he preached, " we often acquaint you 
many days leforehaTid with the subject of our discourse, that, tak- 
ing the Bible into your hands in the mean time, and running over 
the whole passage, you may have your minds better prepared to 
hear what is to be spoken. And this is the thing I have always 
advised, and shall still continue to exhort you to, that you 
should not only hear what is said in this place, but spend your 
time at home continually in reading the Holy Scriptures. And 
here let no one use those frigid and vain excuses : I am a man 
engaged in the business of the law ; I am taken up with civil 
affairs; I am a tradesman; I have a wife, and children to breed 
up ; I have the care of a family ; I am a secular man, it belongs 
not to mo to read the Scriptures, but to those that have bid 
adieu to the world and are retired into tl;e mountains, and 
have nothing else to do but to exercise themselves in such a 
way of living. What sayest thou, man ? Is it not thy bus- 
iness to read the Scriptures, because thou art distracted with a 
multitude of other cares ? Yes, certainly, it belongs to thee 
more than them ; for they have not so much need of the help 
of the Holy Scriptures as you have who are tossed in the 
waves of the multiplicity of business." Then, enumerating 
what sins and temptations secular men are exposed to, he in- 
fers that they have perpetual need of divine remedies, as well 
to cure the wounds they have already received, as to ward off 
those they are in danger of receiving ; to quench the darts of 



398 Appendix. 

the devil while they are at a distance, and drive them away, by 
continual reading of the Holy Scriptures; for it is impossible 
that a man should attain salvation without perpetual exercise 
in reading spiritual tilings. 

" Take tlie book into thy hands, read the whole history, and 
remember those things that are intelligible and easy; and 
those things that are more obscure and dark read over and 
over again ; and if thou canst not by frequent reading dive 
into the meaning of what is said, go to a wiser person, betake 
thyself to a teacher, and confer with him about any such 
passage ; show tliy diligence, and desire to be informed. . . . 

" The reading of the Scriptures is our great guard against sin. 
Our ignorance of tliem is a dangerous precipice and a deep 
gulf; it is an absolute betraying of our salvation to know 
nothing of the Divine law. It is this that has brought forth so 
many heresies; this, that has brought so much corruption 
into our lives ; tliis, that has turned all things into confusion." 
— Chrysostom. 

For it is very observable, further, that in tlie primitive 
Church not only men and women, but children, were encour- 
aged and trained up from their infancy to the reading of the 
Holy Scriptures ; and the catechumens were not only admitted 
to some of the prayers of the Church peculiarly appropriated 
to their condition, but also obhged to learn tlie Scriptures, aa 
part of their discipline and instruction. . . . 

AD^ then, that is further here to be showed is, that children 



The Church School. 399 

were trained up to the use of the Holy Scriptures. And of 

this we have undoubted evidence from many eminent 
instances of their practice. 



11. 



CATECHETICS. 

For an elaborate, learned, and exhaustive discussion of the 
whole question of catechistic theory and practice we refer our 
readers to M'Clintock & Strong's "Cyclopedia of Biblical, 
Theological, and Ecclesiastical Literature," from which we 
quote a few extracts from the proof-sheets forwarded to 
the author by Dr. M'Clintock himself a short time before 
his death: 

The science of Cateehetics, as such, can hardly be said to 
have taken its rise until after the Reformation. But as the 
necessities of the case gave rise to oral instruction in Chris- 
tianity from the very beginning, and to the subsequent devel- 
opment of this instruction into a systematic branch of Church 
activity, we find indications of Cateehetics at i 11 periods. 

1. Before the Reformation. — The first teaching of Christ and 
his apostles was necessarily oral, and partly homiletical, partly 
catechetical. But we find no mention in the New Testament 
of catechists as Church functionaries. In the second century 



4:00 Appendix. 

we find mention of catechists and catechumens, (for example, 
in the "Clementines.") Under the catechetical system of the 
fourth century the catechumens were taught the ten com- 
mandments, a creed, or summary confession of faith, and the 
Lord's prayer, with suitable expositions; but, prior to bap- 
tism, the nature of the sacraments was carefully concealed. 
(See " Arcani Disciplina-" Catechumen.) The "Apostolical 
Constitutions" not only mention the catechumens, but fix 
three years as the period of instruction, (viii, 32.) In Gregory 
of Nyssa's (f 394) ?,6yog KarrjxTjTiKbg 6 jneyag (ed. Krabinger, 
Monac. 1835,) and in Cyril of Jerusalem's (f 386) KaTTjxvaeif 
(Catechetical discourses) we find catechetical instruction for 
both proselytes and newly-baptized persons, Augustine wrote 
a tract, "De Catechizandis rudibus," (opp. t. vi.) After the 
Church had become established, and its increase was obtained 
by the birth and baptism of children rather than by conver- 
sions from heathendom, the idea of catechetical instruction 
passed from being that of a preparation for baptism to being 
that of a culture of baptized children. When confirmation 
became general, catechetical instruction began to bear the 
same relation to it that it had formerly done to baptism. In 
the missions to heathens, in the Middle Ages, it became usual 
to baptize converts at once, and the ancient catechumenate fell 
into disuse. Nor was great attention given to the catechizing 
of baptized children in the Roman Church up to the time 
of tlie Reformation; the confessional took the place of the 



The Church School. 401 

Catechism. . . . The names of Bruno, Bishop of Wurzburg, 
(eleventh century,) Hugo de Sta. Yictore, Otto of Bamberg, 
and John Gerson, are to be mentioned as active in restoring 
catechetical instruction. The Waldenses, Wicliffites, and other 
reforming sects, gave attention to the subject. . . . 

2. Since the Reformation. — As the Reformation was a revival 
of religion for the human intellect as well as for the heart, it 
naturally followed that the training of children soon came 
to demand new methods, or the restoration of old methods, of 
grounding them in the faith. Luther was the father of mod- 
ern catechetics, both by the Catechisms which he himself pre- 
pared, and by the writings in which he explained Catechetics 
and gave an impulse to their pursuit. The principal points of 
Luther's Catechisms are the Decalogue, the Creed, the Lord's 
prayer, and the Sacraments, (1529.) Luther, with true in- 
sight, however, taught that cateohization should not merely 
include the hearing of a recitation from the book, but also an 
explanation and an application of it to the hearts of the pupils. 
(See prefaces to his larger and smaller Catechisms, and also 
Brustlein, "Luther's Einfluss auf das Yolksschulwesen," etc., 
Jena, 1852.) Calvin also published Catechisms, (1536, 1541,) 
and in the preface to the " Catechismus Eccles. G-enevensis " 
he gave his views of the nature and design of Catechisms and 
of catechetical instruction at length. . . . The Reformeu 
Churches generally followed: for example, the Heidelberg 
Catechism (1563) for tlie German Reformed ; the Church of 
26 



402 Appendix. 

England Catechism, (1553, 1572,) etc. Tlie Helvetic Confes- 
sion (brevis et simplex) makes catechization a duty of positive 
obligation in the Church. ... In Germany, after the fervor 
of the Reformation period had passed, and the scholastic 
fiieologians reigned, the catechetical instruction degeneri^ted 
into a mere formal routine of preparation for confirmation, and 
the same thing happened in the Church of England. Indeed, 
this result appears to be inevitable where baptismal regenera- 
tion is believed, and confirmation is made to follow as a matter 
of course. Spener and the Pietists gave new life to catechet- 
ical instruction by connecting it witli spiritual teaching and 
life. (See Hurst, " History of Eationahsm," p. 90 ; Thilo, 
"Spener als Katechet," BerUn, 1840.) The Church of Rome 
was compelled to follow the Reformers in catechetical instruc- 
tion ; the *' Catecliismus Romanus" (1566) became the basis 
of numerous Catechisuis — those of Cauisius, Bellarmin, Bos- 
suet, and Fleury, attaining the widest circulation. A*s any 
bishop can authorize a Catechism for his diocese, the Roman- 
ists have now a great variety, and tliey are still increasing. 
(See "Theologische Quartalschrift," 1863, p. 443.) 

Tlie theory of catechizntion in the Protestant Churcli grew 
up gradually from the germs in Luther's teaching, tlirough the 
period of decay and dry scholasticism, and finally sliot up into 
full bloom in Pietism. Its principles are, 1. That the Catechism 
nf the Church, stamped with its authority, shall be used in in 
Rtruction ; 2. That the instruction is not Socratic, that is does 



The Church School. 403 

not aim to draw out what is in the mind of the pupil, but rather 
to convey revealed truth to the mind in a way which it can ap- 
preciate and understand ; 3. That while the pupil is to learn 
the words of the Catechism by heart, the teacher is to explain 
and illustrate them from the Bibl3, and to enforce on the he;irt 
and conscience of the catechumen — thar. is, catecliization is to be 
not merely didactic, but practical. It is further well settled 
that the Catechism of each particular Church should be tauglit 
to the children of that Church (1) by parents or guardians in 
the family; (2) by the Sunday school teacher, who should 
always be a constant catechist ; and (3) by the pastor, wliose 
catechization should not only be a test of the proficiency of the 
children under home and Sunday scliool instruction, but shoidd 
include exhortation, illustration, and application also. It was 
one of Spener's glories that he introduced public catechization; 
and the Pastor who fails, at fixed times, to catechize the chil 
dren in presence of the congregation, loses one of the most im- 
portant means of Christian culture within the sphere of Church 
life. 

Dr. Ashbel Green, ("Lectures on the Shorter Catechism,'* 
vol. i,) in hia Introductory Lecture, thus speaks of the advan- 
tages of catechization :, " The catechetical or questionary form 
of religious summaries renders them most easy and interesting 
to children and youth, and, indeed, to Christians of all ages and 
descriptions. For myself, I hare no reluctance to state here 
publicly what I have frequently mentioned in private, that in 



404 Appendix. 

the composition of sermons one of the readiest and best aids 1 
have ever found has been my Catechism. Let me add, further, 

that long observation has satisfied me that a principal reason 
why instruction and exhortation from the pulpit are so little 
efficacious is, that they presuppose a degree of information, or 
acquaintance with the truths and doctrines of divine revelation, 
which, by a great part of the hearers, is not possessed, and 
which would best of all have been supplied by catechetical in- 
struction. It is exactly this kind of instruction which is at the 
present time most urgently needed in many, perhaps in most of 
our congregations. It is needed to imbue etfectually the minds 
of our people with ' the first principles of the oracles of God,' 
to indoctrinate them soundly and systematically in revealed 
truth, and thus to guard them against being * carried about 
with every wind of doctrine,' as well as to qualify them to join 
in the weekly service of the sanctuary with full understanding, 
and with minds in all respects prepared for the right and deep 
impression of what they hear." 

The duty of catecliization is enjoined in the laws of almost 
all branches of the Church. In the Church of England, by 
Canon 59, *' every parson, vicar, or curate, upon every Sunday 
and holyday, before evening prayer, shall, for half an hour of 
more, examine and instruct the youth and ignorant persons of 
his parish in the Ten Commandments, the articles of the bQlie^ 
and in the Lord's Prayer; and shall diligently hear, instruct, 
and teach them the Catechism set forth in the Book of Common 



The Church School. 405 

Prayer. And all fathers, mothers, masters, and mistresses 
shall cause their children, servants, and apprentices, who 
have not learned the Catechism, to come to the church at the 
time appointed, obediently to hear, and to be ordered by the 
minister until they have learned the same. And if any minister 
neglect his duty herein, let him be sharply reproved upon the 
first complaint, and true notice thereof given to the bishop or 
ordinary of the place. If, after submitting himself, he shall 
willingly offend therein again, let him be suspended. If so the 
third time, there being little hope that he will be therein re- 
formed, then excommunicated, and so remain until he be 
reformed. And likewise, if any of the said fathers, mothers, 
masters, or mistresses, children, servants, or apprentices, shall 
neglect their duties as the one sort in not causing them to 
come, and the other in refusing to learn, as aforesaid, let them be 
suspended by their ordinaries, (if they be not children,) and if 
they so persist by the space of a month, then let them be ex- 
communicated. And by the rubric, the curate of every parish 
shall diligently, upon Sundays and holydays, after the second 
lesson at evening prayer, openly in the church, instruct and 
examine so many children of the parish sent unto him as he 
shall think convenient, in some part of the Catechism. And all 
fathers and mothers, masters and dames, shall cause their chil- 
dren, servants, and apprentices (who have not learned their 
Catechism) to come to the church at the time appointed, and 
obediently to hear, and be ordered by the curate, until such 



4:06 Appendix. 

time as they have learned all that therein is appointed for them 
to learn." These stringent rules, however, have neailj become 
a dead letter. In the Protestant Episcopal Church, thexxviiith 
Canon (of 1832) enjoins that " the ministers of this Church whc 
have charge of parishes or cures shall not only he dihgent in in« 
structing the children in the Catechism, but shall also, by stated 
catechetical lectures and instruction, be diligent in informing 
the youth and others in the doctrines, constitution, and liturgy 
of the Church." The Methodist Episcopal Church makes it the 
"duty of preachers to see that tlie Catechism is used in Sunday 
schools and families, to preach to the children, and to publicly 
catechise them in tlie Sunday scliools and at public meetings ap- 
pointed for that purpose." (Discipline, part V, § 2.) "It shall 
also be the duty of each preacher, in his report to each quarterly 
conference, to state to what extent he has publicly or privately 
catechised the children of his charge." (Fare ii, chap, ii, § 17.) 
" At the age of ten years, or earlier, the preacher in charge 
shall organize the baptized children of the Church into classes, 
and appoint suitable leaders, male or female, whose duty it 
shall be to meet them in class once a week, and instruct them 
in the nature, design, and obligation of baptism, and truths of 
religion necessary to make them wise unto salvation." (Part i, 
chap, ii, § 2.) The Presbyterian Church makes catechising 
"one of the ordinances in a particular Church," ("F<*rm of Gov- 
ernment," chap, vii,) and enjoins the duty in its " Directory for 
Worship," chap, i, § 6 ; also chap, ix, § 1 : " Children born 



The Church School. 407 

within the pale of the visible Church, and dedicated to God in 
baptism, are under the inspection and government of the 
Church, and are to be taught the Catechism, the -Apostles' 
Oreed, and the Lord's prayer." In the Reformed Church each 
Pastor is bound to expound the Heidelberg Catechism, and the 
Classis is bound to see that '* the catechising of children and 
youth are faithfully attended to." (Constitution, chap, i, art. 
iii, § 8.) The Lutheran and German Reformed Churclies, not 
only by their traditions, but also by Church law, are bound to 
fidelity in catechisation. 



III. 

Rev. JOSEPH ALLEINB and the CATECHISM. 
[From his Biography.J 

During the time of his public ministry, on every Lord's day 
in the afternoon, he constantly catechised, before a great con- 
gregation, the youth of each sex by turns, among whom were 
several both 3^oung men and women, sometimes five or six of 
the chief scholars of the free school, sometimes five or six of 
the apprentices of the town, some of whom, though of man's 
estate, accounted it not a disgrace to learn, (according to the 
guise of this mad world,) but to be ignorant. Sometimes of 
the other sex, five or six young gentlewomen, who were under 
his wife's tuition, (and so his domestic oversiglit,) kept their 
turns, of whom she had not a few, and those the daughters of 



408 Appendix. 

gentlemen of good rank far and near, whose laudable emula- 
tion, and love to their father (as thej styled him) and to the 
work, was the cause why they were not so overbashful as to de- 
cline so advantageous a course; by which, together with domes- 
tic instructions and example, even all received a tincture of 
piety and religion, and many a thorough impression ; besides 
these, several virgins also, and among these the daughters of 
some of the chief magistrates in the town, kept their turns. 
In this his course he drew out, on the short answers in the 
Assembly's Catechism, an excellent discourse on all the 
points of the Christian theology, which he handled success- 
fully, reducing his discourse to several heads, which he also 
proved by pertinent places of Scripture; wliich done, he 
gave both the heads and proofs, written at length, on a week- 
day, to those whom he designed to catechise on the ensuing 
Lord's day, which, besides the short answers in the Catechism 
and the annexed proofs, tliey committed to memory, and ren- 
dered on the afternoon of the day aforesaid. Throughout all 
which course he approved himself to be a most substantial 
divine. 

Neither did his catechistical labors rest here, but also on 
Thursdays in the afternoon, as I remember, he catechised in 
the church, street by street, whole families, excepting the 
married or more aged, in order ; which exercise, I suppose, he 
designed as preparatory to his Lord's-day work. Besides this, 
on Saturdays, in the morning, he catechised the free school of 



The Church School. 409 

that place, instructing them in the points of Christian doctrine, 
and excellently explaining the answers in the Assembly's Cate- 
cl ism, discovering a mine of knowledge in them and in himselC 



lY. 

EDUCATION AMONG THE JEWS. 
The following is from Rabbi Raphael, in Barnard's " Ameri- 
can Journal of Education: " 

It may be assumed that education was looked upon ab a 
religious duty, and therefore intrusted to the Priests and 
Levites. It is certain that in process of time these teachers 
neglected their duty to such a degree that Samuel found it 
necessary to introduce a new and enlarged system. Ho 
therefore founded the schools of the prophets, open to all 
Israelites. Respecting the internal polity and the system of 
education in these schools we know but little. "We must, 
however, not suppose that the Hebrew word NaU, " prophet," 
bore the same signification in the days of Samuel that it ob- 
tained at a later period of scriptural history, namely, that of an 
"inspired prediction of future events" — such an inspired pre- 
diction in the days of Samuel was called Ro-eh, or Hhoseh, 
"a seer," (1 Sam. ix, 9,) whereas the word Nabi, "prophet," 
is used in Genesis xx, 7, and in Isaiah ix, 15, to designate a 
" teacher ; " in Exodus viii, 1, an " orator ; " in Exodus xv, 
20, and Judges iv, 4, a "poet," and in 1 Chronicles xxv, 



410 Appendix. 

passim, a "composer of music." This fourfold meaning of 
the word Nabi tells us what functions the "prophets" trained 
m these schools were intended to discharge. They were 
to be "teachers," "public orators," "poets," and "com- 
posers of sacred music," and the system of education 
was arranged accordingly. Ezra, though himself a priest, 
and "the men of the Great Assembly" over which he 
presided, again resorted to the plan of Samuel. Public 
schools of different degrees were every- where established; 
the priests no longer remained ex officio sole instructors of the 
people, but were superseded by a new class of teachers, the 
" Sopherim," grammattis " scribes." Thenceforth the history 
of education among the Jews stands clearly before us. Each 
town in Judea containing a certain number of inhabitants 
was bound to maintain a primary school, the Hhasan, " pre- 
centor," of the synagogue, in most instances, being the 
teacher. Seminaries of a higher grade were presided over 
by Sopherim, "scribes," and a sufficient annual income was 
assigned for their support. 



INDEX. 



Adult Department, 7, 169-179, 339. 

Bible, value, 10 ; word of Christ, 11 ; unity, 
12 ; medium of Christ and his grace, 13, 
14 ; size, 181 ; text-book, 183, 184 ; names, 
204; various books, 204-206; writers, 
206; languages, 207 ; gradual develop- 
ment, 207, 208 ; sacred canon, 208, 209 ; 
genuineness, 209 ; accuracy, 210 ; divine 
authority, 210, 211; inspiration, 211; 
catechism on evidences, 212-214 ; prin- 
cipal versions, 214 ; catechism on bibli- 
cal history, 215, 216 ; Bible history, 216- 
222; chronology, 222, 223; table of 
times and festivals, 224; geography, 
225-238; biography, 239-243; manners 
and customs, 243-247; weights and 
measures, 247, 248 ; natural history, 249, 
2")0; religious institutions, 251-260; in- 
terpretation, 261-263; prophecy, 233, 
264; types and symbols, 264-266 : mis- 
sion and power, 266, 267; doctrines, 
268-279 ; Teachers' Bible. 303. 

Catechetics, 47, 52 ; Baxter on, 54-57, 61 ; 
Fuller, 57; George Herbert, 58; Mat- 
thew Henry, 59 ; Bridges, 59; Usher, 59; 
Early Church, 75, 342, 343, 399-409. 

Children and the Church, 137-146. 

Class-meetings, 192-198. 

Church Recognition, 191-201. 

Commentaries, 304, 305. 

Concordance, 304. 

Early Church Schools, 65, 74, 77-96, 
394-399. 

Education, laws of, 24-27. 

Family, 34, 281-283 ; home preparation by 
pupil, 336. 

Holy Spirit, 15-20, 295, 296. 

Jesus, the Teacher, 67 ; spiritual presence, 
189-191 ; the teacher's model, 299-302. 

Jewish Schools, 63; in synagogues, 
69-76. 

Jews, education among, 409, 410. 

Mission Sunday-schools, 42-44. 



Normal Work, beginnings at Chautau- 
qua, 202 ; exercises, 203, 305-308. 

Palestine, physical features, 225. 

Palestine Class, 344-393. 

Pastor and Sunday-school, 7 ; 99-135 ; 
man of one book, 182 ; college president, 
182-186. 

Pulpit, 32, 46. 

Primary Class, 337, 338. 

Scholars, the soul we teach, 310, 311 ; 
insubordinate and careless, 340, 341 ; 
senior and adult, 7, 169-179 ; 339. 

Senior Circle, 176-179. 

Sunday-School Library, 163-166. 

Sunday-school Singing, 159-161. 

Study of Lesson, 318-320. 

Sunday-school, origins, 5 ; divine, 6, 37 ; 
school of Christ, 34 ; church school, 45 ; 
place and purpose, 280; relation to 
home, 281-283; to church, 283-285; 
organization, 285; officers, essential, 
157 ; superintendent, 149-154, 293, 294 ; 
various, 159-166, 285-287 ; management, 
287, 288 ; classification, 288, 289 ; requi- 
sites, 289, 290 ; lesson systems, 290-292. 

Superintendent, 149-154, 293, 294. 

Teacher, Jesus the, 88-92 ; teacher train- 
ed, 198-201; office and work, 294-;W2; 
Teacher's Bible, 304 ; concordance, S04 ; 
commentaries, 304, 305. 

Teaching, gaining and retaining knowl- 
edge, 312-314 ; applying and communi- 
cating knowledge, 315-317; approach 
and attention, 320-323; illustration by 
miracles, 26, 27; tabernacle, 27; Jesus 
as illustrative teacher, 28 ; illustration 
defined, 324 ; rules, 324, 325 ; questions, 
325-327; intellectual quickening, 327- 
329; word-picturing, 329, 330; slate and 
blackboard work, 330, .331 ; map draw- 
ing, 332, 333 ; reviews, 334. 

Wekk-day Work, the superintendent, 
294 ; Sunday-school, 308-310. 



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